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‘EEE 


PHILOSOPHY OF HISTORY 
' RELATED TO WORSHIP 


From Gentile and Hebrew Sources 


Considering Universal Ideals and Predictions Fulfilled in Persons, Nations, 
and Social Movements of the World’ 


PART ONE—Gentlle Forecast of Christ 


PART TWO—Daniel’s Forecast of World’s History 
Correlated to Historic Page 


BY 


JASPER W. JOHNSON 


PRICE $3.00 


Denver, Colo. 
Published by the Masonic History Co. 
Jasper W. aes Manager 
1907 











Baelonras 








Copyright 1907 
by 
‘Jasper W. Johnson 


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Foreword 


A Philosophy of History Related to Prophecy 
treats of the inter-relation of events, and of their rela- 
tion to predictions. It necessarily regards the law of 
consequence, and the interpretation of signs and sym- 
bols which have been used in predictions. It should 
make clear its recognition of principles and forces com- 
mon to mankind, and of design throughout the world. 
Such a Philosophy is of great interest to every thought- 
ful person. 

No History is so profitable as that which is seen 
to be related, and capable of philosophical treatment. 
No Philosophy so fruitful of practical good as that 
which deals with human events, and respects rational 
and inspirational vision. No Prophecy is so inspired 
and inspiring as that which is confirmed by History 
and tested by Philosophy. 

Many attempts have been made to trace the rela- 
tion of events to predictions; but much that has been 
said on this matter has been strained to fit the bias of 
the thinker. Much of this thinking has been whim- 
sical without good rational standards of comparison, 
without clear principles for the selection of such stand- 
ards, and lacking a rational method of proceeding, or 
philosophy of treatment; and the conclusions nave 
been poor and unimportant. Not so here. 

The true Historian approaches his subject with 
the least mental bias; searches the past reflectively and 
justly; examines the present directly and charitably; 
and deals with the future logically. The Philosopher 
analyzes the past for test-principles; interprets the 
present by them; and would shape the future accord- 
ingly. The Prophet sees revelations of the fulfill- 


ment of purpose in the past, interprets the present, and 
predicts the future, without determining the propor- 
tion of History, Philosophy and Inspiration in his vi- 
sion. They have common interests and an interde- 
pendent work. 

Patience, earnestness and erudition are required 
for the discovery and selection of the materials, and 
the masterly treatment of the subject of such a Philo- 
sophy. A broad, tolerant, but logical Eclecticism 
must be observed. A recognition of truth held in com- 
mon by mankind must be made. The basis of the so- 
lidarity of the race and the brotherhood of man must 
be seen and believed for this work. -It requires none 
the less the confidence in the sovereignty and father- 
hood of the Eternal. 

Have there been some conceptions of God, of 
man, of virtue, of life—here and hereafter—common 
to all people of all times? Have there been symbols 
and signs of the Divine will given throughout the 
world? Is there a possible Philosophy of the fulfill- 
ment of the Prophecy? Read and determine. 

J. B. M. 


DEDICATED 


To the Honorable Arthur Denny, a pioneer of 
Seattle, Washington, who well, if not best, ex- 
emplifies the Brotherhood of Man; and whose 
memory is cherished by 


THE AUTHOR 





In Lieu of a Preface 


I submit to the thoughts of the thoughtful the 
following from the pens of learned gentlemen who are 
less prejudiced than is 


THE AUTHOR. 


North High School, Denver, Colo. 


To all who are interested in History, and especially to those 
who discern a philosophy in the great events and movements of 
society, there will be found in the volume just written by Judge 
Jasper W. Johnson, on “The Philosophy of History Related to 
Worship,’ a masterly grasp of the materials of general history; 
the symbols of men of all times and places; the great prophecies of 
both Gentile and Hebrew origin; and the laws of philosophy 
operating in those facts. There will also appear the great care 
in research, and the fine power and habit of judicial discrimina- 
tion of the author. 

Rarely does one find such selection of the matters and inquir- 
ies that are essential, without digression to incidentals. The pur- 
suance of these essentials is in such good sequence that the expec- 
tations raised in each discussion are satisfied in the next. The 
order is thus psychological, and gives proof of the patient, orig- 
inal thinking of the author. 

The reasoning is clear and persuasive—there is no begging 
of the question—and the conclusions are important and broad. 
The style is spirited, simple and pungent, with the freedom of the 
author apparent. 

The advantage and delight of having such an interpretation 
of historical facts cannot be overestimated. 


J. BRUCE MATHER, D. D., Ph. D. 
History, Literature and Psychology, 
North Side High School, Denver. 


FROM U. S. SENATOR TELLER. 


I have read carefully and with great interest the manuscript 
of Judge Jasper W. Johnson, of Denver, Colorado, entitled “The 
Philosophy of History Related to Worship.” The work is all 
that its title suggests. It is a profound and scholarly examination 
into the prophecies as applied to ancient and modern history, and 
shows a thorough and critical acquaintance with ancient and 
modern history on the part of its author. His arguments are 
clear and cogent, and his conclusions fully supported by refer- 
ences to ancient and modern authors. It is a compendium of His- 
tory and it will commend itself to students of Biblical Literature 
and ancient history, and will be of especial interest and value 


to those who wish to extract the truth from the myths and 
legends of ancient and profane history. I believe it is worthy 
of a place in the world’s libraries, both public and private. 


H. M: TEPER: 


FROM REV. DR. YOUNG. 


I have read the manuscript of a work entitled: “The Philoso- 
phy of History Related to Worship,’ by Judge Jasper W. Johnson, 
of Denver, Colo. The work has deeply interested me. It shows 
painstaking labor, profound research and a wide knowledge of 
history. For the student of antiquities it has information of rare 
value. While synthetic and philosophical it is clear in its argu- 
ment and striking in its conclusions. To the student of history 
past and present it is a mine which will yield large results. Judge 
Johnson is to be congratulated upon the completion of this task. 
I hail with pleasure the publication of this work. It will give light 
to many and furnish a guide and inspiration to certain investi- 
gations which, if carried on more and more, would destroy many 
prejudices and contribute largely to the advance of truth. 

Very respectfully, , 
BENJAMIN YOUNG, 


Pastor, Asbury M. E. Church, May, 1904. — 


FROM REV. DR. HARRIS. 


I have read with keen interest and profit the manuscript of 
“The Philosophy of History Related to Worship,’ by Judge Jasper 
W. Johnson, of this city. 

The book is unique. It is the product of deep research. The 
author has covered a wide and most interesting field of knowledge 
and has brought together in a concise and cogent form a vast 
array of useful information which will appeal to the thoughtful 
people. 

I am impressed that the book, when published, will have a 


wide reading. j. F. HARRIS, 
Pastor, Asbury M. E. Church, Denver, Colo. 


FROM JUDGE STIMSON. 


My Dear Judge :— 

I have read with much interest and profit, to myself at least, 
the manuscript of “The Philosophy of History Related to Worship,” 
and I am very glad that you permitted me to keep it in my pos- 
session for so long a time. 

Agreement with an author’s conclusions is not exactly a pre- 
requisite of an endorsement of his work; and while I cannot 
see, as you do, that a recent history was forecast in minute detail 
by the prophetic statements of the Holy Scriptures, I yet desire 
to express my full appreciation of the excellence of the work 
you have done. The book shows an industry in research, a 
painstaking thoroughness and earnestness of purpose, and a devo- 
tion to truth that are most admirable; and I am sure that it will 


be welcomed by the reading world at large no less cordially than 
by the critical student, to whom it naturally would first com- 


mend itself. Yours very truly, 


EDWARD C. STIMSON. 
. To Hon. Jasper W. Johnson. 


FROM REV. DR. PHIFER, 
Presiding Elder Denver Northwestern District, 
Colorado Conference M. E. Church. 


To Whom It May Concern :— 

I take pleasure in saying that I have examined, with profit, 
the manuscript of “The Philosophy of History Related to Wor- 
ship,” by Judge Jasper W. Johnson, of Denver, Colorado. 

It impresses me as an able, dignified treatment of the subject. 
It is certainly a valuable contribution to literature, and throws 
light upon prophecy. I hope the book can soon appear in print. 
When put upon the market it will no doubt meet present needs 


of modern thought. Very respectfully, 


W. D. PHIFER. 


FROM THE REVS. DRS. HYDE AND STEELE, 
Of the University of Denver. 
My Dear Judge :— 

The Rev. Dr. W. F. Steele and myself have duly dealt with 
the within work to which you kindly called our attention. We 
admire the skill and care which it shows. Your wide and accur- 
ate study, and the skill with which you combine and apply it 
are wonderful; and to read it is to find pleasure and profit. The 
divine order of the world and the flow of events heretofore, now 
and hereafter, may well call out one’s noblest thought, and proph- 
ecy is a sublime literature. We are simply incapable of final 
criticism on your work; but we find it ingenious, entertaining 
and sincere; and we congratulate you on your taste for such lines 
of lofty and imperishable thought. 

Believe us with very much regard and sincere sympathy, 

Yours, ) 
A. B. HYDE. 


FROM BISHOP WARREN, D. D., L. L. D. 


Judge Jasper W. Johnson, 
My Dear Brother :— 


I am amazed and delighted with the research and conclusions 
of the first part of your book. I have never been sufficiently 
a student of predictive prophecy to make me a good judge of the 
latter part, but I feel that such a monument of research ought to 
be put in print, and I will very cordially commend the work 
to the attention of the Book-Editor of our Church, if you wish 


me to do so. Cordially yours, 


HENRY W. WARREN. 


PART ONE 
Gentile Forecast of Christ 













ANN 





hy 


ra 




































































CHAPTER I 


The First Worship 


Knowledge of Symbolic Worship an aid to Scripture study. By 
his nature man worships and in symbol—idolatry its danger 
line.. Fore-ordination. Three names for Deity: Elohim, the 
Creator; Adonai, the Spirit; JEUE, the secret name used as 
a pass-word, not easily represented by English alphabet, is 
Jesus in English; names in other languages. Moses receive 
it from God. Reticence preserved down to and _ including 
the Authorized Version. This name, the Resurrector, the 
basis of all secret worshiping societies, teaching eternal life, 
given as a pass-word, was the Christ. 


1. In the examination of the Holy Scriptures 
a knowledge of the symbolisms of the world, contem- 
porary with any writing we may search, may save us 
from error. To that end,, bearing in mind the words 
of Dalco, “It is unwise to assert more than we can 
prove or to argue against probability,” let us consider 
the line of worships that we may determine, each for 
himself, whether organized worship has probably had 
a continuous succession from its first inception to this 
day, and if so, what it now is, while we are familiariz- 


14 THREE NAMES FOR DEITY 





ing ourselves with the metaphors and symbols used in 
worship by Hebrews and others, and their meanings 
when so used, that we may be helped to understand 
those expressions when found in our Scriptures. 

2. From this examination it will be found that 
it is part of the nature of man to worship and to 
worship in symbol; and in the expression of worship 
to deal in metaphors. When the symbol is substi- 
tuted for the lesson, as not unfrequently has occurred 
—where the worshiper accepts the illustration as the 
extrinsic fact—the worship becomes idolatry, de- 
bauches the mind and debases the soul. When intel- 
ligence is sufficiently increased the mind can contem- 
plate the idea, however sublime and exalted, without 
the aid of symbols; -but in infancy of man or people 
the kindergarten method of illustrating a thought by 
images is an aid to advancement, though the method 
is not free from dangers in matters of worship, some 
of which will appear in the treatment of our subject. 
However this may be, the world commenced and con- 
tinued its growth in divine things clothed in mythical 
garments. For many centuries the worships of the 
world were symbolic; and the prophets, imbued with 
that spirit, have communicated to us things that were, 
that -are, and that are to come, in the language of 
metaphor and symbolism. To better comprehend that 
presentation to us, we should have a better knowledge 
of what the world has said and done in that behalf. 

3. The purposes of God will progress to com- 
pletion: ‘Yea, I have spoken it, I will also bring it 
to pass: I have purposed it, I will also do it.” Isa. 
14: 24-27; 46: 9-11. Many of these purposes have 
been revealed to the world to be understood in due 
time. ‘Blessed are we if we read, understand and 
observe the sure words of prophecy,” Rev. 1: 3, 
whether the prophecy be of Gentile or Hebrew devel- 
opment. 


= 


THREE NAMES FOR DEITY 1$ 


4. THREE NAMES FOR THE DEITY are 
used in the Hebrew Scriptures, as though there were 
three persons or offices in the Godhead: 1st., Elohim, 
the Creator; 2nd., JEUE, or IEUE, or, as some au- 
thorities have it, J-/-v-h, a key to the secret name, 
evidently meaning Christ, sometimes translated Je- 
hovah—probably from its édem sonans with the Latin 
Jo-ve—but most generally ‘“‘the LORD,” in our Bible, 
printing the word in capitals; and 3rd., 4donai, the 
Spirit separated from His works. This second person 
of the Godhead (however the word may have been 
pronounced), was communicated as a pass or test-word 
in the worshiping secret societies of the ancients; and 
this practice has been continued into modern times. 
Town, P. 86; Oliver; Mackey; Reghillini; Schiller; 
Cambrensis; Rabbi Manasseh Ben Israel; Cardinal 
Pole. 

In “Encyclopaedia of Freemasonry” it is 
said: “Among the Essenes this sacred name was never 
uttered aloud, but always in a whisper, was one of the 
mysteries of their initiation, which candidates were 
bound by a solemn oath never to divulge’; and Dr. 
Oliver says this name was the Master’s Word until 
Dunkerly, the natural son of George II, took it out 
of the degree and transferred it to the Royal Arch. 
Many other peoples used it in the same cautious, sacred 
way. Of this name Dr. Mackey says: “In Hebrew 
it consists of four letters * * and hence is called the 
tetra gramation, or four-lettered name; and because 
it was forbidden to pronounce it, it is also called the 
ineffable or unpronounceable name.” 

6. In the third chapter of Exodus, in reply to 
Moses’ inquiry as to what he should say to the children 
of Israel when they should ask what is God’s name? 
as though they were members of a secret worshiping 
society and had that name as a test, which word 


16 THREE NAMES FOR DEITY 





Moses had not yet received, God said unto Moses, 
“Thus shalt thou say unto the Children of Israel: I 
AM hath sent you.” Capellus says, the Rabbins made 
the answer, “This zs my name forever,” as in our 
version, to read: “Thés 2s my name to be concealed.” 

7. But the Hebrew letters, in which the name 
was veiled to conceal its pronunciation, are not easily 
represented by the English alphabet. Albert Pike, a 
man of great erudition, makes it IEUE (our I and J 
are represented by the Hebrew letter yod); and the 
learned Dr. Mackey gives it as J-h-v-h. Modern 
Samaritans pronounce it Yeshuey or Yehueh, accord- 
ing to Albert Pike. The original closely approximates 
Yesu, or Jesus, whom it evidently meant, however 
pronounced. Stoddard says the young Jesus was more 
frequently called Joshua. Irving, in his Mahomet, 
gives Isa as Jesus. In Egypt it was Isis and Osiris. 
In India he was called Siva and many other names. 
Edward Everett Hale says: ‘““The innumerable Gods 
of the Pantheon are but manifestations of the One 
Being.’ Indeed, Jesus is the Greek form of the He- 
brew word Joshua, the name given to the son of the 
Virgin Mary. The Word is a form of the Hebrew 
continuing word TO-BE in its past, present and future 
tenses combined—the continuing I AM—created 
things exist or live—the Deity is. 

8. Josephus, who follows the Rabinical version, 
in writing upon this subject, says: “Whereupon God 
declared to Moses His holy name, which had never 
been discovered to man before; concerning which it is 
not lawful for me to say any more.” But the Elders 
of Israel and the wise men had the Word, as will be 
seen. In obedience to this law, whenever the word 
JEUE occurred to a Hebrew in reading, he does not 
pronounce it, but substitutes Adonai, or some other 
name. Thus, instead of saying “Holiness to JEUE,” 


THREE NAMES FOR DEITY Lay, 


as it is in the original, he would say ‘Holiness to 
Adonai.” This reverential reticence has been preserved 
by our translators in the authorized version, who, 
whenever these letters occur, have, with few exceptions, 
translated them by the word LORD, the passage 
quoted being rendered, “Holiness to the LORD.” 
Smith-Peloubet Bible Dictionary. 


g. Maimonides says that the knowledge of this 
WORD among the Persians was confined to the 
Hachamin, or Wise Men, who communicated its true 
pronunciation, and the mysteries connected with it 
(the doctrine of the resurrection and eternal life) to 
such of their disciples as were found worthy; but with 
what vocal sounds its three letters, one of which was 
duplicated, were to be uttered were utterly unknown 
to the people. Champollion says of the Gentile peo- 
ples: ““They wrote the name of their principal Deity in 
one way and pronounced it in another.”” Later on the 
Hebrew word was assumed to be Jehovah. Its im- 
portance will excuse a summary: I AM, English ab- 
breviated; AUM or AOM, Hindu, from which we 
probably get the word; Isu, Arabic; Isis, Egyptian; 
Siva, Indian; Joss, Chinese; ITEUE, JEUE, or 
J-h-v-h, efforts to represent the Hebrew letter-sounds 
in English; all refer to one character, and that char- 
acter is evidently JESUS. 


10. Of this second person, the LORD, Jehovah, 
Jesus, or I AM, Reghillini has very properly said that 
this secret name of God the Resurrector, or Savior, 
“is the basis of the dogma and mysteries of all the 
secret worshiping societies of the ancient, medieval and 
modern times;” and that the secret name of God the 
Resurrector was given as the WORD of recognition 
after the hierophant had communicated to the aspirant 
the doctrines of the resurrection through the instru- 
mentality of the I AM; and the neophite was 


18 THREE NAMES FOR DEITY 


instructed that it was through the interposition of this 
man-loving God, the only Resurrector, that the worthy 
would gain eternal life; and that the name should be 
held sacred and used with care and caution. In some 
of our Christian churches. at this day the worshipers 
bow at every mention of the name—Jesus Christ. 
Oliver says, ‘“The Tetragramation was Jehovah; and 
Jehovah was Christ; and Christ was the true and aw- 
ful WORD.” Rabbi Judah; Town; Cambrensis; 
Schiller; Cardinal Pole; Rabbi Manihem; Rabbi 
Manasseh Ben Israel. ; 

11. St. John, an Essene, said the WORD was 
the I AM; and the Savior said “I am the resurrec- 
tion;” carrying a strong argument that the secret name 
of God, JEUE, J-h-v-h, Jo-ve or Jehovah is the Lord 
and Savior Jesus Christ; and as will more fully appear, 
all secret worshiping societies—and there were such 
in all nations—had, as their most secret and sacred 
pass-word, an ineffable name for God through whom 
would come the resurrection of the body and the life 
everlasting. The first church of the world called 
themselves, to use the English translation, Jehovah’s 
People. 


CHAPTER II 


Jesus’ People 


When men first called themselves Jesus’ People—Why.—The first 
Church.—The result of Intolerance—The beginning of Secret 
Worships—The six commandments.—The resurrection and 
everlasting life through a coming Savior taught in secret dra- 
matic symbol—Noah’s flight—his covenant—the seventh com- 
mandment—A glint of light on his secret worship—The 
universal creed from Adam to Christ—Similarity in sym- 
bolic worships. 

12. In the first chapter of Genesis, in an ac- 
count of creation, Elohim is used: but in the fourth 
chapter, in which the ineffable name JEUE occurs, 
the Scriptures tell us, that, after the birth of Enos, 
son of Seth and grandson of Adam, “Then began men 
to call upon the name of the 1-AM:” Or, as in the 
better translation, ““Then began men to call themselves 
by the name of the I AM—Jehovah’s people—Jesus’ 
people.” 

13. This scripture and the context—‘““When 
men began to multiply on the face of the earth * * 
God saw the wickedness of man was great * * and 
the earth was filled with violence.” ‘Then began 
men to call themselves Jehovah’s people’”—force the 
conclusion that here we have a statement of the or- 
ganization of the first worshiping society—the first 
church in the world—to whom, as to call its succes- 
sors, Jesus was the Sacred One of adoration. 

14. There have always been infidels inclined to 
jeer—the argument of ignorance—and jeering has 
_generated persecutions; and in nothing has close broth- 
erhood been more needed or found than in matters 
of conscience; for in nothing have persecutions been 
more cruel, violent and wicked, or more condemned in 
Holy Scripture, than those arising from intolerance, 
from that day of Enos’ birth, when worship—prob- 
ably secret—was organized, down past the time Noah 


20 FIRST SECRET SOCIETY 


fled for his life, or the pilgrims fled the persecutions 
for conscience sake, to the day when the missionaries 
were sacrificed for His name’s sake in China, and 
later; many of which are forecast by the Prophet 
Daniel. Would it be an exaggeration to say that in- 
tolerance is the Devil? 

15. It is but natural, and an experience again 
and again repeated, that under conditions such as are 
recorded of the unbelief and violence of Enos’ day, 
that those who loved God and their fellowmen, and 
who believed that God would provide a resurrection 
for their beloved Abel—the first man to meet death— 
and for all others who might die, would find, consult 
and consort with each other; and that these confi- 
dential talks would become conferences and soon grow 
into a regular secret ‘ring or society for self-preserva- 
tion. 

16. This conclusion is supported if not con- 
firmed by the Hebrew Talmud, which says that JEUE 
(Jehovah or Jesus) gave them, through Adam, for 
their guidance, the following precepts: 

“1. Renounce all idols. 

Worship the only JEUE; 
Commit no murder; 

Be not defiled by incest; 
Do not steal; 

Be just.” 


17. And from the Bible it is clear that the wor- 
ship of the LORD continued in legitimate succession 
from Adam, who was alive in Enos’ day when organ- 
ized worship began, to Enoch (who walked with the 
LORD, and whose prophecies concerning the last days 
were known to the Apostle Jude) ; and to Noah, who 
was eighty-four years old when Enos died. Josephus 
says that upon Adam’s prophecy of a deluge and con- 
flagration the children of Enos erected two pillars on 


Ou 


FIRST SECRET SOCIETY 21 








which they engraved their discoveries; and it is be- 
lieved by all bibliographers that God informed Adam 
that Abel and all that slept with him should rise again. 
The Book of Raziel says that Enoch received from 
Adam the mysteries he taught; and so claim the Rab- 
bins, who say he was also instructed by the Deity. 
From the Bible we learn that he lived in Adam’s time. 
His name signifies ¢o initiate, to instruct; and Oliver 
thinks that he systematized the secret worship. These 
are traditions, yet recent discoveries are confirming 
them more and more. 


SYMBOLIC WORSHIP 


18. All early worships of which we have any 
knowledge—and we may safely conclude that all an- 
cient worships—were symbolic (Max Mueller; Raw- 
linson) ; and that this first worshiping society adopted, 
in the symbolism of its worship, the murder of Abel 
and his final resurrection through a coming Savior, 
which became the archetype of all the secret worships 
of all the ancient peoples; and that it has been con- 
tinued everywhere in the world by secret worshiping 
societies up to and until its first fruition, by the first 
actual resurrection, which occurred from the cave in 
the rocks on the brow of the little hill west of Mount 
Moriah, is evidenced, if not demonstrated, by the 
hieroglyphics, cuneiform discoveries, traditions and 
records of the world. 

19. But worshipers were few in Noah’s day; 
and Josephus says that they were afraid that they 
would be killed, hence they departed out of the land, 
and afterwards established a new civilization in a new 
world—a /a the Pilgrims of a later day. 

20. After the flood ‘‘E/ohim spake unto Noah, 
saying go forth of the ark;” and Noah, grateful for 
his preservation, ‘builded an altar unto JEUE (the 
Talmud says he used the Stone of Foundation—see 


22 ALL EARLY WORSHIPS SYMBOLIC 


sections 51, 53)—-and God established a covenant 
with Noah and with his sons; and “JEUE gave them 
those commands,” says the Talmud, “which were 
originally given to Adam, with the addition of a sev- 
enth ;—‘eat no meat with blood in it.’”’ These have 
been called the ‘‘seven precepts of the Noachidae;” 
and he diligently taught them to his descendants. 

21. Scripture seems to place the first country 
thereafter occupied by man near the mouth of the 
Euphrates and Tigris; and in the light of recent dis- 
coveries this is now confirmed; not the least important 
of these discoveries is the recovery of the cuneiform 
written language of forty centuries before the Chris- 
tian area, from tablets of which, now in the British 
Museum, we find fuller details of the creation and the 
flood than are given in Genesis, in which Noah, called 
Um-Napistim, is made to say: “They took me and 
caused me to dwell at the mouths of the rivers’— 
Euphrates and Tigris. These facts are found on the 
eleventh tablet of the series, in an account of the in- 
itiation and investiture of the Babylonian Hero, Gil- 
games, who sought the Noachidae for. instruction in 
their secret worship and of their doctrine of the resur- 
rection and immortality; and to be cured of a chronic 
disease which was troubling him. Bzble Readers’ 
Manual, International Teachers Edition—‘The Bible 
and the Ancient Monuments.” 


THE UNIVERSAL CREED 


22. Similarities in cuneiform tracings and lan- 
guage are found in the countries of Asia Minor, and on 
the upper and the extreme lower Nile. They were all 
temple builders. ““Their system of symbolic worship,” 
says Rawlinson, “long continued, with more or less va- 
riety, but still with a familiar likeness in every division 
of the people.” This consisted of secret societies, of 
scholars and artisans teaching the mysteries of religion 


SYMBOLICAL CEREMONIES OF INITIATION 23 





through symbolic ceremonies of initiation in which the 
candidate represented some cherished being, either the 
object of esteem as a hero, or the devotion of a God, 
who was metaphorically murdered a /a Abel, mourned 
for, raised to life in prayerful rejoicing, and was then 
instructed in the mystic doctrine of the resurrection, 
and finally was given the secret or ineffable name of 
God the Resurrector, the I AM, Jehovah, Jesus. The 
vis vitae, the soul of all these secret orders, from Seth 
to St. John, and from St. John to this day, is the 
summum bonum of the teachings of that blessed Resur- 
tector when he came (the coming of whom was at all 
times typified and taught in their initiations; and was 
expected by these worshiping secret societies of all the 
peoples of all the world), to-wit: THE FATHER- 
HOOD .OF GOD, THE BROTHERHOOD OF 
MAN, THE RESURRECTION OF THE BODY 
AND THE LIFE EVERLASTING. In all of them 
we find identity of object, identity of doctrine, and 
substantial identity of myth. Pzke; Faber; Oliver; 
Mackey; Rawlinson; Mueller; Schiller; Combrensis; 
Town. 

23. All these peoples have followed in line with 
the Bible, going astray even less than might be hoped 
for from erring man; probably from the simplicity of 
the doctrine and the lessons taught by their beautiful 
and significant symbols. If these came down from a 
common parent, we may readily conclude that the 
first secret worship was inspired of heaven to dissem- 
inate and preserve its great and vital principles—‘“The 
Fatherhood of God, the brotherhood of man, the resur- 
rection of the body and the life everlasting.” It seems 
probable that without the knowledge of letters the 
world could not preserve and transmit a knowledge of 
Adam’s prophecy (of the coming resurrection through 
the man-lover, the blessed Savior, dear to all human 


24. SYMBOLICAL CEREMONIES OF INITIATION 


beings who have heard and believed what He would 
sutter and do tor man, or what he has endured and 
done for him), only by means of initiatory ceremonies 
exemplifying the monumental principles. Naturally 
the initiatory ceremonies would typify the death and 
resurrection of Abel, if constituted by Adam. In the 
nature of things that Order was secret and select. From 
this may have arisen a misunderstanding of the doc- 
trine of the elect. Of course, none but those thought 
to be worthy would be elected to membership in the 
secret worshiping society. Probably because of the 
great and good work these Orders have done in pre- 
serving the germs of truth, we are told by the psalmist, 
David, in the ninety-first psalm: “He that dwelleth 
in the secret place of the Most High shall abide under 
the shadow of the Almighty.” 


24. Either the continuous unity of thought, ex- 
pressed through the same symbolism, was handed down 
from the first worshiping society in uninterrupted 
succession, or aS an archetype; or the fact of their 
analogies must be attributed to the similarity of human 
thoughts and feelings, and their outgrowth. But since 
the tools and symbols of all these various secret soci- 
eties along down the cycle of time are identical or close- 
ly analogous, then, if the tools and symbols used in 
common are the natural signs of spontaneous conclu- 
sions of humanity, no other significance attaches to their 
use; but if the idea is not the spontaneity of man’s 
organism; or if the symbol needs explanation before 
the lesson appears, then the same symbols for the same 
thought involves a parent organization as teacher. The 
similarity of the symbolisms and symbols of all the 
worshiping secret societies are so numerous and strik- 
ing that one may well be surprised that he cannot find 
where this similarity in this line of thought has been 


TEACHING IN CONFORMITY WITH THE BIBLE 25 


presented to the world. Consider, then, as they are 
here presented, whence come these indentities and simi- 
larities of the symbols and symbolisms of all the an- 
cient mysteries to each other in article and moral ap- 
plication. 


CHAPTER III. 
Similarity of Symbols 


Church initiations—Places of worship—Why the Hills were 
revered.—Low Valleys—The Mountains as a locus of worship 
—dedicated to JEUE, translated the LORD—The Altars of 
peculiar sanctity—The Altar Lights a symbol of the essence 
of Divine Truth—a type of the coming Savior whose name 
was given as the test-word—Fire light represented the holi- 
ness of God—Slight variations—Object of their worship the 
attainment of religious and philosophic truth—glory to God 
and love to man. Fire, with the Hebrews, and its reflex— 
The Pyramid chambers for sacred fire—Strange fire—Fire 
philosophers.—Transition from corporeal to spiritual. A 
glint at initiatory ceremonies into church and doctrine. 

25. In all the ancient mysteries (and herein 
when I say all I mean those in Arabia, Persia, India, 
Egypt, Ethiopia, Phenecia, Palestine, Samothrace, 
Greece, Rome, Scandinavia, Britain, Gaul and Ire- 
land) signs made by feet and hands, tokens of recog- 
nition, and the WORD—the secret name of God the 
Resurrector as a pass or test-word—were given to the 
initiated. Mackey; Pike; Oliver; Town; Bunsen; Vol- 
ney; Warburton; Cicero; Bryant; Pausanias; Origen; 
Sophocles; Plutarch; Dollinger and authorities cited. 

A worshiping secret society existed in China and 
still exists—in English they are called Chinese Masons 
—but of them little is published. My best information 
of the order came to me when a law student at Port- 
land, Oregon, by listening to a trial of a Boxer who 
had attempted the life of the Master—Grand Master 
they called him—of~the Chinese Masons. I then 
thought the court was over-zealous in trying to gain 
knowledge of their secrets. Of their teachings clearly 
they resembled the other worshiping societies of the 
world, as may be strongly inferred by the following - 
extract from “China, by Rev. J. T. Gracey, D. D.. 
member of the American Oriental Society, member of 
the International Congress of Orientals:” 


CHINESE PROPHECY OF CHRIST. THE HIGHEST HILLS 27 


“Bishop Thompson beautifully said that China 
waits for one foretold by one of her most eminent sons: 
‘In process of time a Holy One will be born who will 
redeem the world. The Nations will wait for Him, 
as fading flowers desire the summer rain. He will 
be born of a virgin. His name will be Prince of Peace. 
China will be visited by His glory. 


b le | 



























































26. THE HIGHEST HILLS, and sometimes 
the lowest valleys, were sought by the ancients of every 
name and nation as places of worship. On the hills 
frequently temples were erected, and in the low val- 
leys caves were sought or constructed from motives of 
safety and from traditions of Ararat. Hutchinson; 
Bryant; Sir R. K. Potter; Swinbourne. 

27. The Talmud was greatly reverenced by the 
Hebrews, and probably contains most of the traditions 
affecting worship which the writers regarded as im- 
portant. It says that Adam was created on and out 
of the dust of Mount Moriah; that Cain and Abel 
there offered sacrifices, and there Seth and Enoch lived 
and communed with God; that there God appeared to 
Abraham and talked with him on the highest peak, 
and there he was about to offer Isaac. One of the tra- 
ditions of Calvary is that it was the burial place of 
Adam, that where he lay through whom all die, there 


28 THE HIGHEST HILLS 


God the Resurrector, through whom all will rise again, 
should die, be buried in a grotto, and himself be the 
first to rise again. Sir R. Thorkinton published a pil- 
grimage to Jerusalem in 1517, in which he mentions 
the tradition that Calvary was named Golgotha, the 
Hebrew for ‘‘place of the skull,” because Adam’s skull 
was found there. The Talmuds; Sir John Mande- 
ville; Mackey; Oliver. 

28. On Sinai Moses got the law where God had 
appeared to Abraham in the lightnings. There He also 
appeared to Aaron, Nadab, Abihu and the Seventy 
Elders of Israel. At Bethel and on Mount Horeb 
God displayed His glory to Abraham. 

29. The first sacrifice after the flood was of- 
fered on Ararat, and the Noachide long met there; 
and the Talmud says the Patriarchs and all peoples 
went to the hills and mountains to worship until the 
dedication of the tabernacle. The Moabites worshiped 
on Mount Peor; Samuel issued his predictions from 
high hills; Joshua built an altar by God’s command 
on Ebal; Elijah was protected from Ahasiah on a 
hill, and lived in a cave on Carmel; Elisha’s holy place 
was the apex of a mountain; Solomon sacrificed on 
Mount Gibeon; Sion was the “place of the name of 
the LORD;’ Jerusalem was ‘“‘the holy mountain;” 
revelations were usually made from the summit of 
hills; Adams says that St. John’s revelations were 
written in a cave half-way up the principal hill on 
Patmos; and Irving, that Mount Hara was Mahomet’s 
Sinai, and from its solitary cave he returned with many 
revelations of the Koran. Moses directed that God’s 
house should occupy a high place; the Redeemer al- 
most always retired to the summit of a mountain to 
pray; he was transfigured on Mount Tabor, called a 
holy mountain; and his last appearance was on the 
Mount of Olives. Paul’s church at Athens was on 
Mars Hill. Oliver; Josephus; Godwyn. 


LOW VALLEYS 29 


30. All these, and many like occurrences along 
the cycle of time, would be spread abroad and would 
be felt, as they were, in Palestine, Greece, Rome, 
India, Egypt, China, Britain, Mexico—in every nation 
under heaven—and where there were no hills mounds 
were erected. Homer; Herodotus; Diadorus; Pau- 
sanius; Xenophon; Justin; Quintus Curtius; Virgil; 
Strahlenberg; Legge; Prescott; Bell; Oliver. 

31. Hesiod says: ‘““The gods dwell on the snowy 
summit of Mount Olympus, and are not excluded from 
the dark corners of the earth;’’ Sophocles, that “Every 
mountain was consecrated to Jupiter. * * As the Di- 
vinity chose to reside on a high place, we ought to sac- 
rifice in a similar situation ;” and Mackey and Oliver, 
that all nations. and peoples were fully persuaded that 
their prayers were more acceptable from the top of 
high elevations. St. Cyril, in his fourth book against 
Julian, the Apostate, says that the phrases ““The high- 
est hills” and ‘“‘to heaven” are synonymous in the sacred 
writings. Because all nations worshiped on_ hills 
(probably from the example of Noah, Abraham, Moses 
and others), the Hebrews were later forbidden so to 
do lest they drift into idolatry. See Deut. 12:2, 3. 

32. LOW VALLEYS. Porphyry says that 
caves or retired valleys were used as places of worship 
throughout the universe; and Faber, that rocky cav- 
erns were considered particularly sacred in Persia, Hin- 
dostan, Britain, and by the Penates and Cimbry; Bry- 
ant says the same of Italy and Armenia; and Pausan- 
ius says the same of Chusitan. 

33. Strabo says Parnassus contained many caves 
in which the mysteries of Mithras were practiced; and 
Volney in his “Ruins,” in treating of this, derives 
Masonry and Christianity from the Mithraic myster- 
ies. As Mithras was the Sanscrit name for the coming 
Savior it is not absurd that an infidel philosopher 
would catch enough of truth to be misled. 


30 LOW VALLEYS THE MOUNTAINS 


34. The Savior was born in a grotto. It is de- 
scribed by Rev. Vere Monroe in “Summer Rambles 
imoyna, vol. 1, p. 1Oi: 

35. The Mountain was the locus of worship. It 
is reasonably certain that the hills where the mystics 
met were called the “mountain of God’s House” from 

































































a feeling of safety and a similar impulse that caused 
Jacob to dedicate the stone at Luz and call it. God’s 
house; all parties meaning the place of the worship of 
the I AM. Clearly Isaiah uses this mystic meaning 
in the following: 

“And it shall come to pass in the last days, that 
the mountain of the LORD’S house shall be estab- 
lished in the top of the mountains, and shall be exalted 
above the hills; and all nations shall flow into it. And 
many people shall say, come ye, and let us go up to 
the mountain of the LORD, to the house of the God 
of Jacob; and he shall teach us his ways, and we will 
walk in his path.” Isa. 2:2, 3. 

36. The prophet may, by “walk in his path,” 
have meant to adopt the mystic meaning—“‘ascend the 


THE ALTERS. THE LIGHTS 31 


ladder of perfection, the three principal rounds of 
which are Faith, Hope and Charity.” The Psalmist 
David says: 


“Yet have I set my King upon my holy hill of 
Zion. 

Who shall ascend unto the hill of the LORD? 
Or who shall stand in His holy place? 

O send out thy light and thy truth; let them lead 
me; let them bring me unto thy holy hill, and to thy 
tabernacles. 

In his hands are the deep places of the earth; 
the strength of the hills is his also. 

Let the floods (peoples) clap their hands; let 
the hills (worshiping societies) be joyful together be- 
fore the LORD; for he cometh to judge the earth. 

I will lift up mine eyes unto the hills from 
whence cometh my help. My help cometh from the 
LORD, which made heaven and earth.” Ps. 2:6; 


8-73 945-4: 98 8, 05 12731, 2- 


37. These citations carry a strong argument that 
the inspired writers did refer to the membership of one 
of the secret worshiping societies that held their meet- 
ings and erected their places of worship upon the high- 
est hills and in the lowest valleys, especially David 
when penning the first verse of the ninety-first psalm: 

“He that dwelleth in the secret place of the Most 
High shall abide under the shadow of the Almighty.” 

38. THE ALTARS of all the ancients were in- 
vested with a peculiar sanctity. No victims were slain 
upon those erected within their dedicated temples. 
On these incense, alone, were burned, which repre- 
sented the devotion of a grateful heart. (Mackey). 
An oath taken at the altar was considered more bind- 
ing than if assumed elsewhere. We read in 7 Kings, 
8:37, 32, “If an oath be laid upon a man, and the 


22. THE LIGHTS 





oath come before thine altar in this house, then hear 
thou in heaven, and do judge thy servants” according 
as they do. 








39. THE LIGHTS about the altar represented 
the essence of divine truth with all peoples. With the 
Egyptians the three triangular lights represented the 
sun, moon and hierophant; but the sun and moon repre- 
sented Osiris and Isis, and the hierophant the moral 
and religious lessons he was taught to repeat. In the 
Scriptures they are a type of the light that was to 
come and that came and “‘lighteth every man that com- 
eth into the world.” Nor was there a difference in 
the Mithraic and Essenean mysteries except in the 
name of God, the Son, the Resurrector; but both called 
Him the WORD; and they gave His name as the most 
secret pass-word. To the Hebrew, and indeed with 
all peoples, light, as it represented fire, was a symbol 
of the holiness of God. The Pythagoreans, the Zoro- 
astrians and the Aztecs went a step further and held 
fire and light as a symbol of the Divine Being, Him- 
self, as the burning candles about the Greek and Ro- 
man Church altars are now a. symbol of Christ. Zo- 
roaster, Grand Master of the Magians, (a committee 
of whom followed the Star of Bethlehem), named light 


THE LIGHTS 33 





and darkness Ormuzd and Ahriman—God and the 
Devil—and as the flame ascended, to the Persian it 
was diffused and absorbed by the Invisible Spirit, and 
they prostrated themselves before it as do the Greeks 
of Russia before their representative of the True 
Light. Irving says they reverenced the sun as the 
abode of the Deity, and “they kindled fires upon the 
mountain tops to supply light during its absence,” be- 
cause the sun is the source of light. The Egyptians 
ot the Nile equally venerated fire as the veritable, most 
perfect symbol of Deity; but they do not prostrate 
themselves before it. In their initiations they exhib- 
ited a hare to their neophites, because it was supposed 
to have its eyes always open; and hence it was a sym- 
bol of Osiris; and their language corresponded with 
their view. In the Hebrew language the word for hare 
is arnebet, a compound of aur, “light,” and Nabat, 
“to see’; so that the word that in Egyptian meant an 
initiation, to the Hebrew meant “‘to see the light.” In 
Masonry the candidate is in search of the light of 
Divine Truth. Indeed in the worships of all nations 
of antiquity light was a knowledge of goodness, and 
was goodness; and the attainment of this constituted 
the principal purpose of adoration. Plutarch says the 
object was holiness and purity of life and conversa- 
tion and the attainment of religious and philosophic 
truth. Rev. Fosbroke beautifully says: “A scroll of 
woven light is unfurled by an unseen hand on which 
is written in letters of glowing radiance—Glory to 
God, and Love to Man.” Mackey; Oliver; Pike; 
Faber; Maimonides; Porphyry; Volney; Irving; Pres- 
cott; Adams. 


40. FIRE and light are closely connected. God 
appeared to Moses in a flame, to Abraham in light- 
nings; and fire descended from heaven and consumed 
Hebrew offerings on occasions; and these had a reflex 


34 FIRE 


influence on surrounding peoples; and strengthened, if 
it did not teach, the belief that the triad of nature is 
fire, water and air; that heaven was created from fire, 
and earth from water, air being the mediary. (Odéver’s 
Landmarks, p. 178). The Magian oracles said, “all 
things are the offspring of one fire.’ Did they carry 
their veneration to an extreme when they kept their 
sacred fires burning (Irving) as did the Egyptians? 
The latter had chambers in the Pyramids supposed to 
be tombs; but pyr is “fire” in Greek; and Jennings 
Hargrave says they were secret places:in which to keep 
the sacred fire. The presence of skeletons found in 
them only adds force to this conclusion; for in every 
ancient temple there was an adytum in which they 
worshiped, as did the Hebrews; and the Chaldeans 
and others, perhaps including the Egyptians, took up 
some of their dead and removed them to this most 
sacred place. The Aztecs, like the Persians and Egyp- 
tians, kept sacred fires burning; and the priests of 
each were punished for using strange fire, as Nadab 
and Abihu were punished by the God of heaven. But 
in Aaron’s day adherence to correct morals could best, 
perhaps only, be maintained by a severe lesson of rev- 
erence. God Knows. The LORD giveth and the 
LORD taketh away. Blessed be the name of the 
LORD. In the medieval ages a sect of fire philosoph- 
ers, an offshoot of the Rosicrucians, kept up the fire, 
not as idolators, but as a symbol as the Greeks and 
Catholics keep the cross on and in their churches. To 
‘the uncultured, symbol-loving ancients the fire warmed 
and blest, and the transition from corporeal to spiritual 
things was easy. In their initiations the neophite was 
passed through places of darkness, representing 1gnor- 
ance and sin, and at the end was ushered into a splend- 
idly illuminated chamber where he was instructed in 
the knowledge of the Light of Divine Truth—the 


FIRE 35 


Fatherhood of God and the brotherhood of man, the 
resurrection of the body and the life everlasting. He 
was then given the name of God the son, through and 
by whom that resurrection would come, as the name of 
the Light, which name was given him as the most 
secret pass-word which he was to use with great cau- 
tion. If occasion demanded that he should speak of 
it he should call it the WORD; for, besides being 
a pass it was the sacred name of the Savior God, the 
Resurrector. “‘We speak the wisdom of God in a mys- 
tery, even the hidden wisdom which God ordained 
before the world to our glory; which none of the 
princes of the world knew; for had they known it, they 
would not have crucified the Lord of Glory.” z Cor. 
2:7, 8. They were not Essenes; and it does not appear 
that even all of them received Christ as God the Resur- 
rector. Reghellini; Origen; Town; Mackey; Prescott; 
Smith’s Bible Dictionary; Schiller; Cambrensis. 


CHAPTER IV. 
Similarity of Symbols—Continued 


The Holy Book, the revealed Will in the worship—The Square 
and Compass, the golden rule—Of Fides, brotherhood.—The 
Cornucopia, church contribution—Corn, Wine and Oil, char- 
ity and love—Three Principal Officers, The Trinity and the 
Advent.—Caduceus, the LORD leads through death to everlast- 
ing life—Discalceation, “Put off thy shoes for the place 
whereon thou standest is holy ground.”’—Circumambulation, 
following the sun in purification. 





~ = 


41. THE HOLY BOOK was found in many 
and probably was in all the mysteries. The Hebrews 
used the Old Testament; the Essenes, the Pentateuch; 
the Brahmans, the Vedas; the Romans, a part of the 
Sibyline Books delivered to Tarquin the proud by 
Herophile; the Mussulmans, the Koran; and every- 
where the same idea was conveyed—the Divine will 
revealed to man. Josephus; Gibbon; Irving; Int. Cyc. 





42. THE SQUARE AND COMPASS were 
found engraved on the walls of a number of ancient 
caves. In Dr. Legge’s Chinese Classics it is said that 
about a thousand years before the Christian era “‘act- 
ing on the square” meant; “Do not to others what you 
would not that others should do to you; and Men- 


CORNUCOPIA. CORN, WINE AND OIL 37 


cius, who flourished in Aristotle’s time, says: “A mas- 
ter in teaching his apprentices makes use of the compass 
and square. You, who are engaged in the pursuit of 
wisdom, must also make use of the compass and 
square.” Like a poem to music are the words of Al- 
bert Pike: “For the Master the Compass of Faith is 
above the Square.” . 





43. OF FIDES, Cicero says: ‘“That which is 
religion towards God, and piety towards our parents, 
is fidelity towards our fellow men;’’ and Dr. John- 
son, that “Politeness is religion in little things.” It 
was symbolized by two clasped hands. Horace; Noel; 
Faber. 





44. THE CORNUCOPIA was a symbol in the 
Egyptian, Phenecian, Eleusian, and the Essenian mys- 
teries. he Hindus used a corn-measure with the same 
allusion—all referring to the sustenance of the God 
Hermes of the Noachidae— Mackey; the ancient 
poels. 

45. CORN, WINE AND OIL were used as 
symbols in most of the ancient mysteries, teaching: 
“Give bread to feed the hungry, a cup of wine to 


38 THE OFFICERS 


cheer the sorrowful, and pour healing oil of consolation 
into the rent heart and broken body of the fellow trav- 
eler.” Oil was used in consecrations, representing the 
peace and good will of God. Oliver; Pike; Mackey; 
Faber. 


















































































































































































































































46. THE THREE PRINCIPAL OFFICERS 
in the lodges of all the ancients constituted a marked 
feature; and the hierophant or chief officer instructed 
the neophant, or candidate, in the mysteries. Oliver 
gives an account of the initiations of India, with Brama 
in the East, Vishnu in the West and Siva in the South, 
showing that their meetings were assemblages for wor- 
ship. While to us a representation of the three per- 
sons of the God-head in the three principal officers may 
bring a shudder at the audacity of their irreverence, 
yet evidently they looked past the representative to the 
represented; and through their ceremonies representing 
the death and resurrection of Siva, the Indian name for 
Jesus, who became the Savior God after his resurrec- 
tion, through whom and which the devout of the world 
were to be raised to life eternal, they taught, in an un- 
enlightened way, what we may well call the advent of 
the Savior. Péke; Mackey; Ragon; Oliver. 


DISCALCEATION. THE CABELTAU. 39 


47. THE CADUCEUS, or magic wand, borne 
by the conductor who led the aspirant in the ceremonies 
of his progress through death to life, in the initiations 
of Egypt, Greece and Rome, represented immortality 
and peace. Horace; Virgil; Statius; Mackey. 





48. DISCALCEATION was demanded of 
Moses, at the burning bush. Justin Martyr says, 
the Phenecian priests commanded their people to put 
off their shoes; Drusus says the same of the Eastern na- 
tions, and Zago Zaba of the Ethiopeans. It was also 
the practice of the Pythagoreans and Druids. In 
speaking of the Hebrew worship Stoddard says: ‘On 
reaching the threshold of the synagogue all had to take 
off their sandals.” Adams says: “In later years the 
Turks have modified this ancient practice. Now one 
may enter a mosque by putting on over-shoes that have 
not been worn outside.” See Irving’s Mahomet. 





49. THE CABELTAU of the Dionysians is 
described by Virgil: ‘First I surround thee with 
three pieces of list, and I carry thee three times around 
the altar.” One of the Ninevah tablets in the British 
museum shows the goddess Istar as holding a necklace 
in her right hand as though resting upon it, with her 
left elevated, by which she is represented as swearing. 
Hosea says, “I drew them with the cords of a man 
with bonds of love.” This emblem and ceremony 
seems to symbolize the cord that binds man to his fel- 
low man and to God. 


40 CIRCUMAMBULATION 





Worl 
yal 
Ur ad 
ORT 
IG 
Lena] 
' 

! 
ih 





50. CIRCUMAMBULATION to the right, 
three times about the altar, was practiced among the 
Hindus, Egyptians, Phenecians, Essenes, Greeks, 
Romans, Scandinavians and Druids, as a lustration or 
purification. Plautus says, “If you would do rever- 
ence to the gods, you must turn to the right hand.” 
Gronovius, in commenting on this passage, says: “In 
worshipping and praying to the gods, they were ac- 
customed to turn to the right hand.” They all “fol- 
lowed the course of the sun.” The ancient poets 
claimed that planetary revolutions produced the 
“music of the spheres,” inaudible to man; yet in their 
worshiping processions, in fancied initiation, the an- 
cients indulged in song. Macrobius; Callimachus; Pot- 
ter; Virgil; Colebrook; Toland; Mackey. 


CHAPTER V. 
Similarity of Symbols—Continued 


The Stone, the House of God; its form and size—Hebrew tradi- 
tions.—Noyes’ explanation. -_Traditional history—Its sumation 
is Jesus—Its symbolism with Phenecians, Greeks, Egyptians, 
Arabians, Mussulmans, Druids, Peruvians, Alaska Indians, 
et al. The Apron, a badge of aa representing purity. 
—The national flag—White, a symbol of innocence most ex- 
tensively diffused—Daniel’s “Ancient of Days.”—In Egyptian 
and other worships—Triumph of the soul over death—The 
Ladder: Its moral lessons—Mahomedan legend—Of its three 
principal rounds the top is God. 





51. THE STONE most sacred to the Hebrews 
was, to all of them, ‘“The House of God,” because of 
Jacob’s dedication; and was ““The Stone of Founda- 
tion,” also, to many of them, because of Enoch’s state- 
ments; but in the English system it represents the state 
of perfection at which all good persons hope to arrive 
by a virtuous education, their own endeavors and the 
blessings of God (Hutchinson; Webb; Morris); and 
is sometimes called the perfect ashlar. In form it was 
a cube, and tradition says about sixteen inches square. 
Used as a pillow, it could not have been large. The 
account in Genesis, 28:18, 22, is: ‘Jacob took the 
stone that he had put for his pillows and set it up for 
a pillar, and poured oil upon the top of it; and he 
called the name of the place Bethel (beth “House” 
and E/ “God) * * *saying, “this stone which J have 
set up for a pillar shall be God’s house.” Rabbi 
Judah, president of the Sanhedrim, about 150 years 
after Christ, embodied in the Méshna the traditions 
about this most celebrated stone of the world. If 
they be but Rabbinical reveries, they, like the little 
hatchet, serve to illustrate moral and religious princi- 


42 THE STONE 








ples, teaching the science of morality veiled in alle- 
gory. But we should not forget that the Apostle Jude 
speaks of the prophecies of Enoch, found only in the 
Talmud, which lends a weight to some of the state- 
ments, at least; as does the reference in Hebrews, 
11:37, to the sawing asunder of Isaiah by order of 
King Manasseh. The Talmudists. say that the stone 
had been been laid by Jehovah as the foundation of the 
world; and hence Enoch speaks of it as the stone which 
supports the corners of the earth; and Job, 38:4-7, 
mentions a stone in that connection. . To a symbolic 
mind the transition is easy. 

‘Where wert thou when I laid the foundations of 
the earth? Declare if thou hast understanding. 

Who hath laid the measures thereof, if thou 
knowest? or who hath stretched the line upon it? 

Whereupon are the foundations thereof fastened? 
or who laid the corner stone thereof, 

When the morning stars sang together, and all — 
sons of God shouted for joy?” 

Oliver; Portal; Mackey; Lee; Buxtorf ; Marien: 
Sale. 

52. Noyes explains: ‘It was the custom to cel- 
ebrate the laying of the corner stone of an important 
building with music, songs, shoutings, etc. Hence the 
morning stars are represented as celebrating the laying 
of the corner stone of the earth.” 

53. The Talmudic, Arabic and other traditions 
claim that Adam possessed the Stone of Foundation 
while in Eden, where he used it as an altar; and it was 
so used by Seth, Enoch, Noah, Abraham, Jacob, Moses 
and others; that Mathusela, for his father Enoch, con- 
structed a nine-vaulted cellar-temple on Mount 
Moriah, in the lower room of which Enoch placed the 
stone, but he only entered, to worship before it, once a 
year, as the high priest afterwards entered the Holy of 


THE STONE 43 


Holies; that Noah took it with him in the ark, but left 
it on Ararat when he went to the mouth of the Eu- 
phrates and thence to China; that it was sent with 
Jacob, by his mother, as a talisman, when he went to 
Mesipotamia for a wife, and he used it for a pillow at 
Luz, where he had the celebrated vision; that Moses 
sat upon it, on Mount Sanai, when he received the law; 
that when King David was digging the foundation for 
the Temple, which God had promised him his son 
should build, he found the stone on which was en- 
graved the secret name by which he recognized it; that 
Solomon placed it in the ark of the covenant in the 
temple; that it was in the sanctuary in Jesus’ time, and 
that any Israelite learning the name upon it could mas- 
ter the world. It was safely guarded by two magical 
dogs, but Jesus obtained the name by which he worked 
all the miracles that he did. Many of the Jews could 
believe all this; but they could not see the sumation :— 
that the Savior was the I AM, and consequently the 
stone of Foundation represented or symbolized him— 
Jesus. Lee; Prideaux; Mackey; Buxtorf; Oliver; Irv- 
ing; Reghillint; Victor; Rabbi Judah; Rabbi Mena- 
hem; Cardinal Pole. 

54. The story of Jacob’s stone extended to the 
surrounding peoples; and it is certain that the Phene- 
cians worshiped, or worshiped with, sacred stones 
under the name of Boetylia, evidently derived from the 
Hebrew Bethel.—Mackey. Some knowledge of stone 
symbolism must have extended to Greece, and contin- 
ued to as late as A. D. 57, as shown by Paul’s letter, 
in which he says: “Christ, as a spiritual rock, followed 
the Hebrews on their migration from Egypt.” 7 Cor. 
ro:2-4. Portal, in speaking of Egyptian worship, 
says: The natural stone may be considered as the 
symbol of faith and truth; but with them and the He- 
brews the hewn stone was a symbol of Typhon, the 


44. THE STONE 


Evil One. Pausanias says that the Greeks originally 
used unhewn stones to represent their Deities. One 
of these consecrated stones was placed before almost 
every public and private house in Athens. Eusebius 
cites Porphyry as saying that the ancients represented 
the Deity by a black stone because His name is obscure 
and inscrutable. Mahomet ascended to heaven on a 
ladder resting on Jacob’s stone, according to the Koran. 
The Kaaba of Mecca, worshipped by the ancient Ara- 
bians, says Irving, is still treated with religious vener- 
ation by the Mussulmans. ‘Toland says, the Druids 
had no other image of their gods than cubic or col- 
umnar stones. ‘The Peruvians, says Prescott, set up 
rough stones to represent the house of their gods. 
Squire quotes Skinner as saying the same; and Gama 
describes the stones worshipped in Mexico. Indeed, 
so universal was this stone worship that Higgins, in his 
Celtic Druids, says, that “throughout the world the 
first object of idolatry seems to have been a plain un- 
hewn stone.” ‘Everywhere,’ to use the words of 
Dudley, “the cut or selected stone was adopted as a 
symbol of strength and firmness—a symbol also of 
divine power, and by a ready inference a symbol of 
Deity, himself.” In early times, before man’s mind 
could walk alone, he may have needed images to fix 
his mind upon the facts. The Greek form of worship 
most readily captivates the Alaska Indians; and the 
Catholic form was more readily accepted by the In- 
dians along the lakes, west of the Mississippi and be- 
yond the Rocky Mountains, than the Protestant, be- 
cause more symbolic; teaching us that uncultivated 
man thinks and best worships in metaphor and symbol. 
St. Peter gives us the meaning of stone as understood 
in his day. 

“If so be that ye have tasted that the Lord is 
gracious; to whom coming as a living stone, disallowed 
indeed of men, but chosen of God and precious, ye also 


THE APRON. WHITE 45 


as lively stones, are built up a spiritual house, an holy 
priesthood, to offer up spiritual sacrifices, acceptable to 
God by Jesus Christ. Wherefore also it is contained 
in the Scriptures, Behold I lay in Sion a chief corner 
stone, elect, precious: and he that believeth on him 
shall not be confounded.”—~, Peter 2-3-6. 


55. THE APRON of the Jew, the Indian, the 
Persian, the Ethiopian and the Egyptian, though dif- 
fering in form, was a most exalted badge of distinction. 
Those of Mithras and Japan were very like the 
masonic apron of today; while the Scandinavian was 
presented with a white shield, with ceremonies simi- 
lar to the presentation of a masonic apron. In all 
these Orders it represented innocence of conduct and 
purity of heart. In primitive times it was incorpor- 
ated with the various systems of divine worship. The 
royal standard of Persia was originally an apron in 
form and dimensions; and in some other cases the apron 
was elevated to great superiority as a national trophy. 
Probably from this religious emblem came the national 
flags, sacred to all peoples. Oldéver; Kaempfer; Mack- 
ey; Cross. 

56. WHITE, in all the ancient mysteries, was 
the symbol of innocence and purity; and it was so used 
by the American Indian, Black Hawk.—Fellows’ Anc. 
Mys., p. 230. This symbol is one of the most ancient 
and extensively diffused of the symbolic colors. It 
was the color of one of the curtains of the tabernacle; 
and the high priest wore it in ephod, girdle and breast- 
plate, denoting to purify. Isaiah, Jeremiah, Daniel, 
and St. John speak of it in the same sense. Dr. Henry 
says the whiteness of the garment “noted the splen- 
dor and purity of God in all the administrations of jus- 
tice,’ in commenting on the robe and hair of Daniel’s 
“Ancient of Days.” The Egyptians decorated the 
head of Osiris with a white tiara; the Pythagorians 


40 WHITE. THE LADDER 


wore white robes in their worship; the Druids clothed 
their initiates in white before emerging them into full 
membership, and this practice was observed in all the 
ancient mysteries. The white robe was consecrated to 
the dead and represented the regeneration of the soul. 
Homer makes the attendants cover the dead body of 
Patroclus with a white pall. The Mussulmans, in 
addition to the white robe, placed white crowns upon 
their heads to indicate the triumph of the soul over 
death. The dress of mourning, of the ancients and of 
the Chinese at present, is white. Among the Franks 
2t snows meant ‘“‘ a woman is approaching.” Homer; 
Portal; Mackey; Oliver; Weale’s Archit., p. 15, with 
authorities. 


























































































































57- THE LADDER was common to many, if 
not all, the secret worshiping societies, and nearly 
every one of them had seven rounds, generally allud- 
ing to the four cardinal and the three theological vir- 
tues—Temperance, Fortitude, Prudence, Justice; 
Faith, Hope and Charity. That of the Persian mys- 
teries of Mithras, and the Ladder of Brahma, were em- 
blematic of the seven worlds through which the can- 
didate was made to pass, which process was called the 
ascent of the ladder of perfection. Washington Irv- 
ing, in giving the Mahomedan legend of the prophet’s 


THE LADDER 47 


ascent to heaven, says: ‘“Then entering the temple 
(at Jerusalem) he found there Abraham, and Moses, 
and Isa (Jesus), and many more of the prophets. 
After he had prayed in company with them for a time, 
a ladder of light was let down from heaven, until the 
lower end rested on the Shakra, or foundation stone of 
the sacred house, being the stone of Jacob. Aided by 
the August Gabriel, Mahomet ascended this ladder 
with the rapidity of lightning.” In some of the ancient 
religions, called mysteries, the seven steps represented 
the seven planets, of which the sun was the top; in 
others it was the seven metals, of which gold was 
the top; in the Brahmin, the world of truth was 
the top; with the Essenes love was the top. 
Charity is love in action; and as the sun_ repre- 
sents Divine Love, and its astronomical sign is 
gold, and truth is the synonym of God, it is evi- 
dent that all these Orders taught the same lessons by 
this emblem, the Ladder. From the teachings of all 
the orders we may summarize: Faith is the corner 
stone of worship; without it devotion has not whereon 
to rest. Hope is the sunshine of the soul that sprouts, 
grows, blossoms and fruits its plantage to usefulness; 
without it the soul itself would sour. Charity is love, 
the sweet escence of God; without it the void is blanker 
than man can think. The Hindu top of the ladder is 
AUM or AOM, from which comes, by transposition, 
the Latin amo, “I love;”’ and all the orders agree that 
God is love. AUM or OM, by the Brahmins, is the 
monosyllable I AM, says Menu, and says Chisna in 
the Ghita; and Jesus said that he was the I AM, and 
left us the command that we love one another. P2ke; 
Oliver; Mackey; Aben Ezra; Maimonides; Josephus; 
Hume; Wemyss. 


CHAPTER VI. 
Similarity otf Symbols—Continued 


The Doors: A North for initiates; a South for the redeemed. 
The Point within the Circle, Jesus and the Redeemed sur- 
rounding Him—The Sun—The Temple, introduced by Zoro- 
aster—That of Karnak—The Date Palm and Noah’s worship; 
Jesus hailed with it; still used in worship—Solomon and the 
antediluvian pillar; Mithras, the Persian Jesus, as a lion; his 
birthday; origin of symbol—Sacred Numbers: Gentile and 
Hebrew antiquity and diffusion—Three, sacred to all ancients; 
the Gentile Trinities; scripture triads—Five, the quintescence 
with Orientals; the Star—Seven—Ten with the Pythagori- 
ans and Hebrews.—Fifteen, the name of God—The Kabal- 
istic Table; illustrated—Washing Hands and Feet, puritfica- 
tion of heart—-Was Jesus an Essene?—The Pot of Incense, 
devotion to God—The Bee Hive—The All Seeing Eye sym- 
bolized the Egyptian Savior—The Anchor and the Ark, the 
House of Jesus—The Holy of Holies, with all peoples, con- 
tained a symbol of death and resurrection. 


58. THE DOORS were two, a North and a 
South. The North was a place of darkness; and the 
South, light. In the Dionysian mysteries the aspirant 
entered from the North, but when ‘‘raised to immor- 
tality,” as the initiation was called, because it repre- 
sented his death and resurrection, he was instructed in 
the doctrine of eternal life; thereafter the South door 
was accessible to him. Homer says: 


“Two marble doors unfold on either side: 
Sacred the South by which gods descend 
But mortals enter on the Northern end.” 


Whom Homer calls the gods we call the convert- 
ed, the born again, the initiated. Rosenberg; Fel- 
lows; Oliver. 

59. THE POINT WITHIN THE CIRCLE 
was found in India, Egypt, Phenecia, and Samothrace. 
One of the oldest symbols found on the Egyptian mon- 
uments was a circle centered by AUM bordered by two 
parallel serpents, representing the people of the world 
supported by the wisdom of God. AUM, a mystic 
syllable among the Hindus, is composed of three San- 


THE POINT WITHIN THE CIRCLE. THE TEMPLE 49 


scrit letters, pronounced by placing the hands before 
the mouth to deaden the sound. The A stands for 
the Creator, the U for the Preserver, and the M for 
the destroyer. An old passage of the Purana says: 
“All the rights ordained in the Vedas, the sacrifices to 





fire, and all sacred purifications, shall pass away, but 
the word AUM shall never pass away, for it is the 
symbol of the Lord of all things.” In China this 
lesson was taught by this emblem with the letters omit- 
ted and a point substituted. | Under Zoroaster the 
point was the source of light, which led astronomers to 
adopt the point within the circle to represent the sun. 
Higgins; Benfy; Oliver; Moore; Wilford; Mackey. 





AS = 
‘Ee 


60. THE TEMPLE. In Irving’s Mahomet it 
is said: ‘‘Zoroaster first introduced the use of temples, 
wherein sacred fire, pretended to be derived from heav- 


50 THE TEMPLE. SACRED NUMBERS 


en, was kept perpetually alive through the guardian- 
ship of priests, who maintained a watch over it night 
and day.”” The Temple of Karnak, at Thebes, had its 
porch with pillar on right and left, its sanctuary, or 
place of worship, and its holy of holies; and was a 
noble effort of architecture ten centuries before the 
temple at Jerusalem. Its pillars were copied from the 
sacred date palm with its top of lotus—the Egyptian 
acacia—which was called the tree of life. Noah re- 
frained from worshiping until he had planted a grove, 
probably this tree, which was introduced into the 
symbolism of the most ancient worships; upon the 
Savior’s last entrance into Jerusalem the people hailed 
him with branches of it; and its use continues unto 
this day, as may be seen any Palm Sunday. The pillars 
of King Solomon’s temple were copied from these 
phalic pillars, engraved on all the temple caves; and 
they, if Josephus be correct, were probably copied from 
the antediluvian pillar at Siriad. The tenacity with 
which the world holds to the minutiz of ancient wor- 
ships is shown in Chamber’s Encyclopaedia, in which 
it is said of Mithras (the ancient Persian Savior) : “At 
times he is also represented as a lion. * * * The most 
important of his many festivals was that of his birth- 
day, celebrated on the 25th December, the day subse- 
quently fixed—against all evidence—as the birthday 
of Christ.” Does not this quotation also show the 
identity of the Mithraic with the Essenean Lion of the 
Tribe of Judah, in the opinion of the Christian Essenes 
who fixed the date for the celebration of Christ’s 
birth? The lion, as a symbol, probably originated in 
Egypt, as the Nile began to flow while the sun was 
in the constellation Leo. In Irving’s Mahomet it is 
said, “Zoroaster first introduced the use of temples, 
wherein sacred fire, pretended to be derived from heav- 


SACRED NUMBERS 51 


en, was kept perpetually alive through the guardian- 
ship of priests, who maintained a watch over it night 
and day.” Champollion; Varro; Josephus; Pike; 
Mackey; Oliver. 


61. SACRED NUMBERS and their mythical 
meaning is the oldest and most generally diffused of 
any of the myths; and is found in all systems of reli- 
gion. It abounds in Hebrew scriptures and was ac- 
cepted by the early Christians. Dr. Mahan (Palmoni, 
p- 67), says: ‘However we may explain it, certain 
numbers in the scriptures occur so often in connection 
with certain classes of ideas, that we are naturally led 
to associate the one with the other. This is more or 
less admitted with regard to the numbers seven, twelve, 
forty, seventy and it may be a few more. The Fathers 
were disposed to admit it with regard to many others, 
and to see in it the marks of a supernatural design.” 
In all the ancient mysteries of all countries, from India 
to Ireland, there was a sacred regard for the number 
THREE. The three persons of the Deity and the 
three principal officers constituted the predominant 
triads. The correctness of our doctrine of the trinity 
is not a little strengthened by the knowledge that all 
the peoples, in their worships, had a trinity in the God- 
head: The Indian, Brahma, Siva, and Vishnu; Zoro- 
astric, Ormuzd Mithras and Ahriman; Phenecian, 
Ashtaroth, Tammuz and Chemosh; Tyrian, Belus, 
Thammuz and Venus; Egyptian, Re, Osiris and Isis; 
(or Horus) ; Cabiric, Axercos, Axicursa and Axicursos ; 
Grecian, Zeus, Dionysus and Poseidon; Roman, Jupi- 
ter, Dionysus and Neptune; Eleusian, Iacchus, Dem- 
eter and Persephone; Platonic, Tagathon, Nous and 
Psyche; Teutonic, Fenris Midgard and Hela; Gothic, 
Woden, Thor and Friga; Celtic, Hu, Ceridwen and 
Creirwy; Scandinavian, Odin, Ve and Vile; Mexican, 
Vitzliputzli, Kaloc and Tescalipuca; Hebrew, Elohim, 


52 SACRED NUMBERS 





JEUE and Adonai; Catholic, God, Christ and Mary; 
Universal Christian, Father, Son and Holy Spirit. 
The Scriptures abound in triads: three Patriarchs, Ab- 
raham, Isaac and Jacob; Job had three friends; Eze- 
kiel named three just men; three were cast into the 
furnace at Babylon; Jonah was three days in the 
whale’s belly; Christ remained three days in the tomb; 
and many others might be cited. FIVE was the quin- 
tescence, the highest power of the natural body in India, 
Egypt and other Oriental countries, and with the 
Gnostics and Hermetic philosophers. In M. Jomard’s 
description of Egypt, book viil., p. 423, it is said that 
the five pointed star is a common engraving on Egyp- 
tian monuments. In every system there appears a 
veneration for the number SEVEN, proceeding, doubt- 
less, from the institution of a seventh day worship, 
recorded in the Chaldean story of creation. TEN was 
honored by the Pythagoreans as perfection. They pre- 
sented this symbol by arranging ten dots in a triangular 
form of four rows, the figure being emblematic of the 
tetragramation ; and it is said it was learned by Pytha- 
goras while in Babylon. Counting from either point, 
the one was a symbol of the active principle, or the 
Creator ; wo, the passive, or matter; ¢hree, of the world 
evolved from their union; and fowr, the arts and sci- 
ences, which perfects the world. The summation, 1-|- 
2-|-3-|-4—10. With the Pythagoreans ten was the 
most sacred, for it symbolized the completion of things. 
TWELVE was a Mithraic symbol referring to the 
twelve signs of the zodiac. Portal calls it a complete 
number; and it was considered a sacred one:—The 
twelve great gods of the Greeks and Romans; the 
twelve altars of Janus; the twelve fellow-crafts; and 
the twelve apostles are a few of the many that might 
be cited. THIRTEEN, Mackey says, “indicated the 
commencement of a new course of life; and thence it 
became the emblem of death.”. With the Hebrews 


SACRED NUMBERS. WASHING HANDS AND FEET 53 


FIFTEEN represented the name of God—J AH—be- 
cause the two letters, J and H represented 10, perfec- 
tion, and 5, the quintescence. (See Maimonides 
More, Nev., Ixii). The Kabalistical Tables used 
were as follows: 























HEBREW GREEK 

LETTER NAME VALUE LETTER NAME VALUE 
Breath Aleph 1 A Aleph 1 
B Beth 2 B Beta 2 
G Gammel 3 G Gama oi 
D Delth 4 D Delta 4 
Breath He 5 E (short) Epsilon 5 
VF Van 6 Ds Zeta 6 
Z Zan 7 E (long) - Eta 8 
Kh, ch Keth 8 Th Theta 9 
Th Theth 9 I lota 10 
J Yod, 10 K Kapa 20 
K Kaph 20 Je Lambda 30 
L Lamed 30 M My 40 
M Mem 40 N Ni 50 
N Nun 50 Xz Xi 60 
Sz Samekh 60 O (short) Omekron 70 
Ay Ayn 70 FP Pi 80 
= Pe 80 R Rho 100 
Ts Tsadi 90 Ss Sigma 200 
K, Q Koph 100 pu Tau - 300 
R Resh 200 U Ypsilon 400 
Ss Sin 300 Ph, F Phi 500 
a Tasi 400 Ch Chi 600 
Ps Psi 700 
O (long) Omega 800 








Jamblicus; Aristotle; Plato; Dr. Mahan; Pike; 
Mackey; Oliver; Prescott; Smith’s Bible Dic. 

62. To illustrate this table: Take the “666” of 
Revelations 13:18. Irenaeus, a disciple of Polycarp, 
who was a disciple of St. John, explains this number 
as contained in the Greek letters of Lateinos. The 
Hebrew letters Balaam amount to 666 (Bunsen). 
Nicolaos is the Greek version of Balaam, which may 
show the true sense of Nicolaitanes in Revelations, and 
the reason the Revelator desired them to be hated; 


54 POT OF INCENSE 





for the word means conquerors or destroyers of the lib- 
erties of the people. Michaelis. Let us see how, from 
666 to make the two words, Lateinos, and Maskeu (for 
thus Moscow would be spelled in Greek) ; ie: L, 30; 
a, 1; t, 300; e (short), §; i, 10; n, 50; o (Sh@gaagar 
s, 200. Add these figures and you have 666. So, too, 
of Maskeu; M, 40; a, 1; s, 200; k, 20; e (short), 5; 
u, 400, making 666. St. John wrote in Greek, and 
the Kabala was probably known to him, for he was 
an Essene; but who can say to what he referred by the 
use of these numbers? Both words closely approach a 
church tyranny; and the old home of the Romanoffs 
is peculiarly fitting if the Hebrew people are consid- 
ered. Jamieson, Fausset 8 Brown’s Bible Commen- 
tary; Mackey. 

63. WASHING OF HANDS AND FEET, in 
all the ancient mysteries, was the ceremony introductory 
to initiation. It was a religious rite and a symbol of 
the internal purification of the heart. So intimately 
was this washing (in consecrated water, a /a the Cath- 
olics) connected with initiations that in the middle ages 
lustrare meant ‘‘to initiate.’ DuCange cites ‘“Lus- 
trare religtone Christianorum” as signifying “‘to ini- 
tiate into the Christian religion.” The Savior seems to 
have approved of this practice. The Psalmist, prob- 
ably an Essene and a Rachabite, says: “I will wash 
my hands in innocence, and will compass thine altar, I 
AM.” Ona temple in Crete this inscription was 
found: “Clean your feet, wash your hands and then 
enter.” The Savior left this as one of the many indi- 
cations that he was an Essene, and here was about to 
confer the highest degree upon his disciples. Odéver; 
Mackey; Smith's Beble Dictionary. 


BEE HIVE ALL-SEEING EYE. 55 





SS 


64. THE POT OF INCENSE was used in the 
worship of the Hindus, Phenecians, Egyptians and He- 
brews. Plutarch says: “The incense offered at the 
evening sacrifice in Egypt is composed of sixteen dif- 
ferent ingredients; because this number forms the 
square of a square, and is the only number which, hav- 
ing all its sides equal, makes its perimeter equal to its 
area; and also on account of the rich aromatic nature 
of those ingredients.” It represents perfect and fervent 
devotion to God. Smith; Jamieson, Fausset Brown; 
Mackey. 





|= 


65. THE BEE HIVE, in all the ancient mys- 
teries, was a type of the ark, a symbol of regeneration, 
and also represented industry and loyalty. Faber; 
Horapollo. 


sg OO ae 
NWS 






66. THE ALL-SEEING EYE was a symbol of 


the name of Osiris, seen on Egyptian monuments and 





56 ANCHOR AND ARK — HOLY OF HOLIES 


on ruins in Phenecia and Arabia; and represented the 
need of Providential care. Faber; Rev. Cureton, 
from Arabi¢ manuscript. 





67. THE ANCHOR AND THE ARK was 
first found engraved on the catacombs of Rome; but 
the ark was an emblem in all the mysteries. The refer- 
ence to it found on the Nineveh tablets clearly indi- 
cates an Arkite worship, seemingly the parent of all 
the mysteries. Many of the ancient nations bore about 
with them arks like the sacred chests of the Trojans, 
the ark of the covenant of the Hebrews, the baris 
(made from bar, “son:’; and Isa,. “Jesus” ) meme 
Egyptians, or the palladium (Palace of Deity) of the 
Greeks and Romans; each of them with a commemmo- 
rative allusion to the Noetic ark; and these were kept 
in the adytum or holy of holies of their temples; and 
in all of them there were two winged figures repre- 
senting truth and justice overshadowing the ark. The 
Rosetta stone, through Champollion’s solution of its 
mystery, throws much light on the Egyptian ceremo- 
nies. Mrs. Jameson says the ark symbolizes the Church 
of Christ. Faber; Oliver; Mackey; Kip. 

68. THE HOLY OF HOLIES, or Adytum of 
the pagan temples, invariably contained some relic, 
picture or statue of the god to whom the temple was 
dedicated, representing his death and resurrection; and 
in most of them a coffin or tomb was found. The 
Chaldeans, like the Chinese, took up their dead and 
buried them near this most holy place. Mackey; Pike; 
Oliver; Willet. 


CHAPTER VIL. 
Death and The Resurrection 


Death by Violence and the Resurrection of the Savior and His 
followers dramatically represented; name of Resurrector given 
initiated as a pass-word among all ancient peoples, seemingly 
since birth of Enos—The De IJside et Osiride of Plutarch 
mentions Egypt, Syria and Phenecia in this behalf. The 
acacia: Legend of Isis and Osiris. a type of life and immor- 
tality; its analogues—The Triangle, a symbol of Deity and 
His secret name, Jesus—T7he Delta or Trowel of the Her- 
mesians—The Right Angled Triangle, a symbol of Deity.— 
Tetractys of Pithagoras, the name of Jehovah or Jesus. 





69. DEATH BY VIOLENCE was represented 
in all the ancient mysteries, including Japan and China, 
Gaul and Ireland; and in all of them the coffin or tomb 
was found. Nor could the aspirant participate in the 
highest secrets in any of them until he had been placed 
in the coffin, called symbolic death, and his deliver- 
ance was called raising him from the dead. Every- 
where a symbolic-resurrection was followed by instruc- 
tions in the doctrine of eternal life, after which the 
initiate was given the ineffable name of God the Resur- 
rector as the most sacred test of membership. This is 
represented in the legend of Osiris in engravings and 
painting on nearly every temple in Egypt. This seems 
to confirm the Talmudic tradition of Adam’s prophecy, 
and a secret worship organized in his day, at the birth 
of Enos. The Hermesian hieroglyphics show this, 
also. In Albert Pike’s “The De Iside et Osiride” of 
Plutarch it is said: “The myth was, in substance (for 
the name of the hero of the legend, and the details of 
the allegory varied in different countries, and are all 


58 THE ACACIA 


unimportant and not of the essence of the myth), the 
temporary death of the personification of the principle 
of Good and Generation, slain by the Evil Principle, 
and rising again after a brief sojourn in the realms of 
darkness, to a new life. This was dramatically repre- 
sented in the mysteries; and in all of them the candi- 
date was made to represent the murdered hero, and so 
was symbolically born again. In Egypt it was Typhon 
or Set, who slew Osiris; in Syria Atys was slain; and 
in Phenecia, Tammuz or Adonis.’’ In the mysteries 
Osiris changes his nature, after his resurrection, from a 
genil to a God. So it was in most, if not all the mys- 
teries. Hutchinson; Apuleius; Knight; Higgins; 
Diodorus; Herodotus; Isocrates; Mackey. 





70. THE ACACIA of the Bible, called shit- 
tah in Scripture, is probably the érés florentina, and is 
typical of the tree of life. Of the rds, Jotws or eréca it 
is related that Isis, in searching for the body of Osiris, 
discovered it buried on the brow of a hill near which 
grew an erica. After the recovery and resurrection 
she adopted it into the mysteries to preserve the mem- 
ory of its having pointed out the spot where the 
mangled remains of her husband had been _ buried. 
The primrose or lily of the valley of the Persian, Dio- 
nysian, and Rachabite mysteries, the myrtle of the Es- 
senes, and the mistletoe of the Druids were analogues 


THE TRIANGLE 59 


of the acacia as a type of life and immortality brought 
to light. Rabbi Joseph Schwarz; Dalcho; Ragon; 
Potter; Oliver; Plutarch; Schwenk; Vallancy; Mack- 
ey; Schiller; Cambrensis ; Pike. 





71. TRIANGLE. Dr. Mackey says: “The 
equilateral triangle appears to have been adopted by 
nearly all the nations of antiquity as a symbol of 
Deity, in some of his forms or emanations, and hence, 
probably, the prevailing influence of this symbol was 
carried into the Jewish system, where the yod within 
the triangle was made to represent the tetragramation, 
or sacred name of God.” The Talmudists, however, 
make it that Enoch engraved the triangle on the Stone 
of Foundation to represent the ineffable name. The 
Egyptians considered the equilateral triangle as the 
most perfect of figures and represented Deity, as ex- 
emplified in animated nature. THE DELTA OR 
TROWEL, in the Hermesian hieroglyphics, says Dr. 
Oliver, when shaded meant darkness, and when open, 
light. This ancient order concealed their religion 
except to initiates; and they were assured that if they 
revealed any of the secrets they would die within three 
days. They believed that their secrets were first used 
by Adam, and came to them through Seth, Hermes, 
and their successors. The neophant was placed in a cof- 
fin, and after a time was raised from a figurative 
state of death into life, and was then received amongst 
“the wise and learned sons of science.”’ With the Egyp- 
tians, also, the darkness through which the candidate 
was made to pass was symbolized by the darkened 
trowel. THE RIGHT ANGLED TRIANGLE was 


the symbol of universal nature. The base represented 


60 TETRACTYS 





Osiris, or the male principle; the perpendicular, Isis, or 
the female principle; and the hypothenuse, Horus, the 
son, or the product of the two great principles. Pzke; 
Mackey. Of the TRIPLE TRIANGLE Albert Pike 
says: “It is peculiarly sacred, having ever been, among 
all nations, a symbol of the Deity. Prolonging all the 
lines of the hexagon, which also it includes, we have 
six smaller triangles, whose bases cut each other in 
the central point of the tetractys, itself always the sym- 
bol of the generative power of the universe, the Sun, 
Brahma, Osiris, Apollo, Bel, and the Deity himself.” 


72. TETRACTYS. Hierocles says: “But how 
comes God to be the tetractys? This thou mayest learn 
in the sacred book ascribed to Pythagoras, in which 
God is celebrated as the number of numbers.” (See 
section 61) Dacier says: “Pythagoras having learned in 
Egypt the name of the true God, the mysterious and 
ineffable name of Jehovah, which is Jesus, and finding 
that in the original tongue it was composed of four 
letters, translated it into his own language by the word 
tetractys, and gave the true explanation of it, saying 
that it properly signified the source of nature that per- 
petually rolls along.” 


CHAPTER VIII. 
The Name of Jesus 


The Divine Name carefully concealed—G-O-D a concealment.— 
Knowledge of it confined to the “wise.” It meant Jesus, who 
taught its sacredness.—Given to Moses as a test-word.—What 
Josephus, Herodotus and the Ramayana say of this word.— 
Its nature is Love. Its monumental sacredness if given to 
Adam as a guide and worship-integration. The Sabians so 
assert—St. John’s confirmation—The pass-“Word” of the an- 
cient worshipers was their name for the man-loving “True 
Light” Jesus—The mysteries everywhere show a slain and risen 
Christ—Who were Brahma and Sri? 


73. THE DIVINE NAME was considered un- 
lawful to pronounce in all the secret worshiping soci- 
eties of antiquity, and much mystery was attached to 
it. St. Victor says that Solomon engraved it on the 
tomb of Hiram. The Essenes gave the name in a 
whisper to their candidate; Schiller says the same of 
the Egyptians, and Cambrensis of the Druids; and the 
candidates were sworn never to divulge it. This 
seems to have been the practice in all the mysteries. 
For this secret name, except as the pass or test-w» 
they used some other name for God the Son, their 
Resurrector, and the name they gave was, in some cases, 
a key to the Word. The Greeks used Jao; the Phe- 
necians, Bel; the Hindus, AUM;; as substitutes for the 
Word. These three names—Jao, Bel, AUM—were 
the most common designations for Almighty God. The 
Hebrews used the letters JEUEF, and as a substitute 
usually said Adonai. Indeed, our own G-O-D are 
initials of three Hebrew words—Gomer, Beauty; Oz, 
Strength; and Dabar, Wisdom. Thus the initials con- 
ceal the true meaning, if the incident be more than ac- 
cident. The Islamites say: ‘““None but Mahomedans 
can attain a knowledge of the name, of which Allah 
holds the lock and Mohammed the key.” ‘““The Knowl- 
edge of the WORD,” says Maimonides, “was confined 


62 THE DIVINE NAME 


to the Elders or Wise Men.”’ We cannot be certain 
what the name was which any of them used as the 
WORD, for their words were intended to conceal the 
name. We know toa certainty that it was a name that 
meant the coming Resurrector, our name for whom is 
Jesus Christ. The first sentence of that perfect clas- 
sic embodying the essence of the wants of man, the 
Lord’s prayer, indicates that that name should be held 
sacred. At its mention we should reverently bow. 
Oliver; Reghillini; Origen; Schiller; Buxtorf; Philo; 
Niebuhr; Mackey; Webb; Smith’s Bible Dictionary; 
Cambrensis. 


74. THEIAM (Hindu A-OM or AUM) gave 
His name to Moses, at the burning bush, to be by him 
given to the “Elders of Israel’? as the Word, as he 
thought otherwise they would not receive him. This 
name seems to have been known to Josephus, who was 
an “Elder of Israel’ and an Essene; but in speaking 
of this matter he says it is not lawful for him to write 
it. Herodotus, in speaking of the mysteries into which 
he was initiated, says: ““The Egyptians represent by 
night his sufferings whose name [ refrain from men- 
tioning.” “This WORD,” says the Ramayana, “‘rep- 
resents the Being of Beings, one substance in three 
forms; without mode, without quality, without pas- 
sion; Immense, Incomprehensible, Infinite, Invisible, 
Immutable, Incorporeal, Irresistable.” 
If I may not the sound proclaim 
Of Thy unutterable name, 
Which from the first was given as the Word, 
I catch its essence from above— 


The nature of Thy name is love. 
Then, blessed be Thy sacred name, O LORD! 


Mennasseh Ben Israel; Schiller; Abraham Ben 
David Halevi; Jerome; Eusesebius; Maimonides; Kal- 
lish; Mackey; Cardinal Pole; Anthem of Orpheus pre- 
served by Clemens Alexandrinus; Rabbi Judah. 


THE PASS-WORD. NAME FOR JESUS 63 


75. Now: If this secret name was given to Adam 
by the I AM for the integration of worship; or if the 
first worshiping society, in the organization of their 
inysteries, adopted the ineffable name of God as the 
WORD to be given in their initiations, in connection 
with the doctrine of the resurrection and as a key 
- thereto—the name of the power on whom rested their 
hope of the resurrection and to be exchanged as a 
final test whereby true worshipers might know each 
other, as the WORD was afterward given to and used 
by Moses; we can readily see why all secret worshiping 
societies accepted, preserved and transmitted the name 
of the I AM—the Resurrecting Power—as the 
WORD, more sacred because handed down to them 
by Noah and his sons who received it from the ante- 
diluvian worshiping society as the WORD; and espe- 
cially sacred if they believed it was communicated by 
God, himself, as his ineffable name. Irving says it 
was believed by the Sabians, whose religion prevailed 
over the Eastern world, that a knowledge of this name 
“survived the deluge and was continued among the 
patriarchs. It was taught by Abraham, adopted by his 
descendants, the Children of Israel, and sanctified and 
confirmed in the tablets of the law, delivered unto 
Moses amidst the thunders and lightnings of Mount 
Sanai. * * So profound was the reverence of the 
Sabians for the Supreme Being, that they never men- 
tioned his name, nor did they venture to approach him 
but through intermediate intelligence or agents. * * 
His name was too sacred to be pronounced by mortals.” 
From this sentiment may have grown the worship of 
the Virgin Mary and the saints. That the ineffable 
name of God was employed by the first worshiping 
society, at the very beginning of worship, as the 
WORD, and for the use that was thereafter made of 
it by all nations in their worships called mysteries, 


64. THE PASS-WORD. NAME FOR JESUS 





seems borne out by St. John, who, as an Essene and a 
disciple of the only resurrected one, and of which res- 
urection all the mysteries were but the prototype point- 
ing the coming of that Resurrector and that resurrec- 
tion as the coming fact of all facts, certainly ought to 
know, and certainly St. John did know; and he, in 
speaking of the first worship in connection with - 
creation says: ‘In the beginning was the WORD, 
and the WORD was with God, and the WORD was 
God. * * * And the light shineth in darkness 
and the darkness comprehended it not.” 


76. May I elaborate? In the beginning of 
worship the symbolism instituted, and everywhere con- 
tinued to his day, taught the resurrection through Him 
whose name was given as the most secret and sacred 
pass or test-word; and that resurrecting One was God 
the Son, not God the Father; Atys, not Ea; Osiris, 
not Baal; Mithras, not Ormuzd; Dionysius, not Jup- 
iter; called I AM, for He Was-Is-Will-Be as an ever 
fact. It was God the Son in all the worshiping soci- 

“eties; and in most of them, if not all, His name meant 
the Ever Living God, the man-loving Resurrector; and 
through these mysteries, symbolizing death and resur- 
rection, and by the Word indicating through whom the 
resurrection would be effected, man had the light but 
comprehended it not. ‘That was the True Light that 
lighteth every man that cometh into the world.” “And 
the WORD was made flesh and dwelt among us, and 
we beheld His glory, * * full of grace and truth.” 
And it has continued the light of the world before 
and since It was made flesh. 

77. Through the cuneiform and other discover- 
ies we know that the Fatherhood of God and the Bro- 
therhood of man, the resurrection of the body and the 
life everlasting, were symbolically taught as far back 
as the records of man reach, in Phenecia, Persia, Ara- 


THE PASS-WORD. NAME FOR JESUS 65 





bia; India, Egypt, Ethiopia, Asia Minor, Greece, Rome, 
Scandinavia and Britain; and in these and their colo- 
nies we have found the mysteries everywhere substan- 
tially the same in symbolism and doctrine. The gos- 
pel was preached unto Abraham (Gal. 3:8); and the 
old Patriarch “‘saw Christ and was glad” (John 8:56.) 
Whether this preaching of the gospel refers to the 
teachings of the worshiping societies, of one of which 
Melchizedek was the head, or Grand Master, and each 
and all of which taught the doctrine of the resurrection 
through the mediation of God the Son, slain and risen 
and thereafter the heaven-ruler of men, we may not 
know; but we have no light to show us other source; 
and it is a queer fact that Abrahm is Brahma with the 
letters transposed—a not uncommon practice in that 
day. Cruden. The Patriarch at first was called Ab- 
rahm; and his wife’s name, before it was changed, is 
best represented by the English letters Sri, which was 
the name of the consort of Vishnu. 





CHAPTER IX. 3 


Ham’s Son—Father Jupiter 


Abraham fled to Phenecia and met Melchi Zedek—Father Jupiter, 
—Grand High Priest of the worshiping society called Recha- 
bites, “God’s People,” who recognized him as a proper wor- 
shiper without the Word.——The Phenecian was a greater and 
better man than the ancestor of the Jews, with a better wor- 
ship—They were absorbed by the ancestor of David prin- 
cipally of that blood—Their Word, the Secret Name, claimed 
by Jesus.—Its pronounciation concealed.—B. C., 884, they fled to 
Jerusalem for protection—The Savior a lineal descendant of 
Jupiter Ammon, through Jonadab and other notable Recha- 
bites—What is in a name? 


78. Abraham, who fled his country to escape 
from religious persecution, came to Phenecia; and al- 
though he had not yet the Word, was recognized as of 
the J AM—one of Jehovah’s people—by Hamath, 
called Melchizedek. This word is from melchi, 
“father” (a better translation than “king,” for the gov- 
ernment was patriarchal, and the head of a family, a 
secret order or a nation, if not an absolutism, was its 
Melchi), and Zedek, Jupiter—Father Jupiter, a priest 
of the Rechabite Order of the I AM and a type of 
Jo-ve, Jehovah or Christ. After his descendants were 
absorbed by the Jews—1 Chron. 2:55—its leader is 
called “Father of the House of Rechab.” Rechab is 
made from the Babylonian, Egyptian, Hittite and Phe- 
necian God Re or Ra, and cabar, which means “‘com- 
panion.” In this connection Me/chi means the Chief 
of that Companionship—that worshiping society of the 
Phenecians that dwelt in and about Jabez, afterwards 
Jerusalem. The society long continued its organiza- 
tion, called ‘House,’ and its Chief was called 
“Father.” Jonadab, who found or added a temper- 
ance plank a thousand years afterwards, was one of its 
distinguished Fathers. Zedek, Re and Jupiter are 
names of the same Almighty God, of the mystic wor- 





FATHER JUPITER 67 


ships, in three languages. Evidently Melchizedek was 
Grand High Priest, or principal Grand Officer of the 
Rechabites—‘“‘God’s People,” in their language. It 
kindly received Abraham as a proper worshiper, al- 
though we are specially told that he did not have the 
Word. Calmet; Hesiod; Justin Martyr; Lactantius; 
Watson; Brown; Taylor. 

79. In the Epistle to the Hebrews it is said that 
Melchizedek was greater and better than Abraham, 
and was made like unto the Son of God, abiding a priest 
continually; and that the Levitical Priesthood was in- 
ferior to his; and we cannot avoid the conclusion, from 
the Bible statement, that the morals and worships of 
the Rechabites, as exemplified by their Most Worship- 
ful Grand Master, Melchizedek, was purer and truer 
and better than that of Abraham. 

80. When Salma, Prince of Judah, married 
Rechab, to him was thereafter reckoned the family or 
“House” of the Melchizedek scholars, officers and 
members from Tyre and elsewhere, called Rechabites; 
and David, who was of this blood, being at most but 
one-eighth Jew, was probably a member of the Rechab- 
ite Order, and hence knew just what it was when he 
wrote of the coming Savior: ‘““The LORD hath sworn 
and will not repent, that Thou art a Priest forever, af- 
ter the ORDER OF MELCHIZEDEK.” In this Or- 
der the Word was their secret name for God the Resur- 
rector, which Word Abraham had not. Probably it 
was the Hebrew name, for the people of Mesipotamia 
and Palestine were of one language; and Abraham and 
his wife spoke the language of Egypt. when he first 
went there; hence the secret name was probably the 
same all over the East. The characters on the Moabite 
Stone are Phenecian and identical with the Hebrew. 
St. John, the Essene, says the Word was the Savior; 
and the Savior says: “I am the Resurrection.” “Before 


68 FATHER JUPITER 


Abraham was I AM,” claiming for himself that inef- 
fable name used by all secret worshiping societies of 
all peoples as their most secret and sacred test word. 
Being a secret pass-word its proper pronunciation would 
be known only to members; at least they would en- 
deavor to conceal the word. One of them, Josephus, 
says, “It is not lawful for me to write it;” and another, 
Herodotus, says, in speaking of Him, “The Egyptians 
represent by night His sufferings whose name I re- 
frain from mentioning.” The learned Dr. Oliver says: 
“Indeed there seems no agreement in the opinion of an- 
cient writers on the just method of pronouncing this 
august name at any period. Macrobius, Diodorus Sic- 
ulus, Clemens Alexandrinus, Irenaeus, Augustine, The- 
odoret, and a host of others might be adduced in proof 
of this fact.” The Samaritans of today call it Yehueh 
or Jeshueh. Mueller; Pike; Rawlinson; Oliver; Hig- 
gins; Jerome; Mackey. 

81. Ishbosheth had two Rechabite captains oe 
resided in Gittim, and were yet residing there when 
Jehu, B. C. 884, assumed the crown of Israel; at which 
time Jonadab, the great apostle of temperance, came 
upon the stage. In 606, B. C., these Gittim Rech- 
abites fled to Jerusalem for protection, at which time 
the prophet says: 

“And Jeremiah said unto the house of the Rech- 
abites, Thus saith the Lord cf Hosts, the God of Israel, 
Because ye have obeyed the commandment of Jonadab, 
your Father, and have kept all his precepts, and done 
according to all that he hath commanded you; therefore 
thus saith the LORD of Hosts, the God of Israe], Jona- 
dab, the son of Rechab, shall not want a man to stand 
before me forever? Jer) 25518, 70: 


82. When Zerubabel rebuilt the temple Mal- 


chiah, a son of Rechab, had charge of the South gate; 
and when Ezra stood up in the East of the temple- 


FATHER JUPITER 69 


hall, at his left in the South stood before the LORD, 
Malchiah, a son of Rechab; and grandest of all, the 
prophecy and promise of the great prophet was finally 
and eternally fulfilled by the resurrection and ascen- 
sion of our Savior (which was pointed out by their 
initiatory ceremonies), who was a lineal descendant, 
through his mother and reputed father, of Jonadab, a 
lineal descendant of Hamath, the first mentioned 
Father of the House of Rechab; for the Savior said to 
his worshipers: ‘‘Lo, I am with you always, even 
unto the end of the world.” 


83. What better illustration of the divinity of 
our religion is needed than that found by winnowing 
away the chaff of the Greek and Roman mythology, 
when we find that their Father God Jupiter Ammon 
or Hammon is our Hamath, Father of the House of 
Rechab—our Melchizedek after whom our Savior is 
likened? The learned writers of the first half of last 
century agree that Jupiter Ammon or Hammon is a 
deification of Ham; and they make the word Hammon 
from Ham and the Egyptian word on, which some 
of them think sometimes meant Light or the Sun— 
Brown; but en or on then meant, and it has ever since 
meant, among many nations and in many languages, a 
male descendant; and in the light of the facts, this 
meaning is evidently the correct one. Thus Hammon, 
while it might possibly mean Ham-the-sun, or Ham- 
the-light, with an approximated certainty means the 
son of Ham. We would say Hamson unless we 
dropped the s for euphony and said Hamon. 

84. If Jupiter Hammon is the name by which 
Noah’s son is deified, whence comes the Jupiter? If 
we accept the conclusion that Jupiter is made from 
Jovis-Pater, and we follow their translations we have 
this strange name for the Greek and Roman God; Jove- 
the-Father-Ham-the-Light—a name that might have 





7O FATHER JUPITER 


borne a possibility in the days of ‘‘Praise-God-Bare- 
Bones-Brown,”’ but which has no affinity in the nom- 
enclature of classic Greece or Rome, or in their earlier 
days of practical battle life. But in either event, 
whence comes the Jove? Who was Jove that he should 
be joined to Ham in the creation of a god? If Jove is 
the proper name of a male descendant of Ham, then 
Jupiter Hammon would find a natural translation in 
Father Jove the Son of Ham; and if we can find a suf- 
ficiently prominent descendant of Ham bearing the 
name of Jovis all difficulties will be resolved. From 
the statements of the Holy Scriptures, Old and New, 
it is strongly to be inferred, if it be no demonstrated 
fact, that Noah awoke from the first heroic debauch 
after the flood, and in the perverse spirit of the recov- 
ery from intoxication enacted the vicious law that made 
slaves of the descendants of his brightest grand-son 
because of a comparatively trivial offense of the father 
of the condemned. A man trained in the laws of soci- 
ology would look to the descendants of the Bachus- 
cursed Canaan for a rebel against the thraldom of the 
edict, and against the thraldom of wine. As in Adam 
came the condemnation, and through the condemna- 
tion came Christ and the resurrection; so, through the 
condemnation of Canaan came Jonadab, the apostle 
of temperance; and because his people were true to 
their vows not to drink wine, the promise that “Jon- 
adab, the son of Rechab, shall not want a man to 
stand before me forever” was fulfilled through the 
marriage of Hamutal, a lineal descendant of Jonadab, 
to Josiah, whereby he was placed within the Savior’s 
genealogy. And a still greater man previously arose 
and led the slaves to freedom and a higher civilization. 
They soon became the world leaders. They gave birth 
to commerce and the arts. They introduced into Greece 
a knowledge of letters. Phenecian workmen built the 


FATHER JUPITER 71 


temple of Solomon; Phenecian sailors navigated his 
ships; Phenecian pilots directed them. Before other 
nations had ventured to lose sight of their own shores 
colonies of Phenecians were established in distant parts 
of Europe and Asia, the most famous being that of 
Carthage; and God’s first chosen priest, after whom 
Christ was likened, was the first recorded king of the 
wine-cursed Canaanites—Hamath, of the name, and 
probably lineally descended from the youngest son of 
Canaan, called the ‘‘Father of Jebus; and after his 
descendants were absorbed by the Jews, called ‘‘Father 
of the House of Rechab;” called by the Greeks Melchi- 
zedek—Father Jupiter—Watson; Edwards; Brown; 
Bochart; Rollin. Calmet says: ‘“Melchizedek is Father 
Zeus; and whenever Jupiter occurs in the authorized 
version it is translated from Zeus.” 





85. If this is the Hamath deified, then, being 
without a distinctive name of his own bearing that of 
his ancestor Ham, some other cognomen would be 
joined to his name to distinguish the deified one from 
the original Ham. Hammon—Ham’s son—would not 
sufficiently distinguish him from the descendants of 
Ham in general. This Ham, the descendant of Ham, 
is called Hamath instead of Hamson or Hammon, 
because he is marked as the distinctive progenitor of 
the Hamathite, which is made from Ham and Beth 
or bath which means “house.” Hamath, then, is 
“House of Ham.” He resided in Jabez or Jerus and 
is called ‘‘Father of the family of the scribes.” Cal- 
met says: ‘Scribe is a very common word in scripture, 
having several significations: * * * The word is 
equivalent to our modern term literati.” He is also 
called ‘Father of the house of Rechab’”—God’s peo- 
ple. After the prince of Judah married Rechab, a 
daughter of his children (Watson), Salma is called 
Father of Beth-le-Ham-——z Chron. 2:57—which evi- 


72 FATHER JUPITER 








dently means house of Ham, for beth means house. To 
Salma was thereafter reckoned all these people, leav- 
ing a strong inference that the subsequent capital of 
the Hebrew nation was named from Rechab’s nation- 
ality—Jebus, Jus or Jerus—joined to that of Salma or 
Salmon whom she married—literally Jerus-Salmon. 
From these records we have, we may conclude with 
reasonable certainty, that Ham the Younger held 
Bethleham as his family residence, and was the patri- 
arch, ruler or king of the people called Jebusites, and 
was also the Father or Chief of the Rechabites, a wor- 
shiping secret order, the influence of which was 
greater than the kingship of Jebus. The International 
Cyclopaedia, art., “Thebes,” says of the temple of 
Karnak: “Its local and eponymous god was Amen-Ra, 
or Jupiter Ammon.” The Canaanitish Jabez, Jebus, 
Jebusite; the Hebrew Jerus, the Greek Zeus, Zedek; 
and the Latin Jus, Jovis, are words of different lan- 
guages applied to the same place and people. The 
Latin Jupiter, made from Jovis Pater, or Father 
Jebus, in Greek is called Melchi Zedek, or Father 
Zeus. Bochart, at page 784, says: “The Orientals of 
today call the planet Jupiter Zedek.” 

86. With a knowledge of these facts; how all 
difficulties vanish, and we readily see the cause of 
deifying the grand old Patriarch Hamath, Ham Juni- 
or—the Jesubite Ham, Jr., as Jupiter Hammon, 
Amen-Ra, or literally, “Father Jebus, the son of 
Ham.” As the ancients were esthetic and graceful in 
their additions to mythology, we can see the propriety 
of the dedication of Jerusalem to Jupiter Olympus by 
Antiochus Epiphanes. 2 Maccabees, 6:2. 

87. The first king of Jebus, of whom we have 
any record, was celebrated for the integrity of his 
opinions, and hence came the. Latin jus and our word 
justice from the Canaanitish word Jebus. Today we 


FATHER JUPITER 73 





translate king of Jebus—the Greek Melchi Zedek— 
as king of justice—Heb. 7:2, Brown; Taylor; Cal- 
met. The learned tell us that Hamath meant “a 
citadel, a defense’ —Cruden; but this meaning is evi- 
dently taken from the prowess of Hamath and the 
people over whom he ruled; for the Hebrews could 
not drive them out.—Judg. r:27; and the children 
of his house are called ‘Mighty men of valor’— 
r Chron. 26:6. Hence came the word citadel for 
Hamath, just as Jackson was called Stonewall. In 
like manner a secret association of a few designing 
persons is called a cabal because the initial letters of 
a scheming English cabinet composed of Clifford, 
Arlington, Buckingham, Ashley and Lauderdale made 
up the word. 


88. The Greeks and Romans obtained their 
religion from Phenecia and Egypt, which time, with 
its moral speculations and consequent changes, dis- 
guised but did not obliterate. But we should not 
torget that Jebus and Jovis have passed down to us 
through many generations and several languages—the 
one the name of a place sacred to Jews and Christians, 
the other a word sacred to Pagans and transmitted by 
them. The naturalness of different pronunciations of 
the same name may be illustrated by taking the plain 
name John Smith, and following it through a few of 
the nationalities of today. 

In Latin it is Johannes Smithus; the Italian 
smooths it into Giovanni Smithi; in Greek it is Jon 
Smikton; the Spaniard renders it Juan Smithus; the 
Dutchman adopts it as Hans Schmidt; the French flat- 
tens it out into Jean Smeet; and the Russian sneezes 
Jonloff Smittowski. When John Smith locates in 
Canton he becomes Jovan Shimmit; if he clambers 
Mount Hecla the Icelanders say he is Jahne Smith- 
son; if he trades with the Tuscaroras he becomes Ton 


74 FATHER JUPITER 





Ya Smittia; in the classic Chinnook he is Yan Smit; 
in Poland he is known as Ivan Schmittieweiski; in 
the Welsh Mountains he would be called Jihon 
Schmidd; and in Turkey he is utterly disguised as 
Yoe Seef. 


CHAPTER X 


Deification of Hamath 


Why Father Jupiter the Son of Ham was deified—His New 
Testament glorification philosophic in light of the facts—King 
of Salem—Jerus-Salma—The Sacerdotal patrema et matrema. 
—Noachian curse deprived him of ancestors; his descendants 
were reckoned to the Jews—In what sense without beginning 
or end of days—‘“Made like unto the Son of God.’—Abideth 
a priest—Hyper-sanctity—The Gentiles a law unto themselves. 
—Max Mueller on the concurrence of religions in fundamen- 
tals—The great focal fact found in all from the beginning. 
—The resurrection and eternal life through the atonement of a 
coming Savior—Transmitted from Adam through initiatory 
ceremonies, to its fruition, Jesus Christ. 


89. But what did Hamath—Melchizedek, 
Father Jupiter—the head of the House of Rechab, do, 
that his kindred of Egypt should select him to deify? 
The fact of his being made the god-in-chief of = 
profane historians, he transmit his name, may, 1 
itself, be the cause of his record as a man being ee 
ted. And yet a man, so prominent as to be canonized 
or deified by a nation not his own, should find some 
place in the writings of any one of that day. Accord- 
ingly we find in Genesis, 14, an account of a war 
between the Canaanitish tribes in which Abraham took 
part, of which it is said: 

“18. And Melchizedek, King of Salem, brought 
forth bread and wine; and he was priest of the Most 
High God. 


“19. And he blessed him and said: Blessed be 
Abram of the Most High God, which has delivered 


thine enemies into thy hand. And he gave him tithes 
of all.” 


go. The learned writer, almost after the man- 
ner of the Egyptians, and the Greeks, and the Romans, 
deifies this Jebusitish Hamathite, wherein he says of 
him, in Hebrews, 7: 


76 HAMATH DEIFIED 








ce 


2. * * First, being by interpretation king of 
righteousness, and after that king of Salem, which is 
king of peace; 

“2. Without father, without mother, without 
descent, having neither beginning of days nor end of 
life; but made like unto the Son of God; abideth a 
priest continually. 

“4. Now, consider how great this man was unto 
whom even the patriarch Abraham gave the tenth of 
the spoils.” 

gi. And in speaking of the blessing given by 
Melchizedek, the Epistle reads: 

“7. And without all contradiction, the less is 
blessed of the better.” 


g2. These statements, strangely as they fall 
upon the ear of those who have not considered the sub- 
ject, lose the supernatural and become convincing 
proofs that Melchizedek was Hamath, when compared 
with what we know: 

“First, being king of Jebus, by interpretation 
king of righteousness, and after that king of Salem” 
(from Salma or Salmon, a change of the name of the 
place when Salma became its Prince.) 

93. That is to say: Melchizedek was without a 
name, for the learned writer tells us that Melchizedek 
is but a statement of his office and attributes—melchi, 
king; and zedek, from the Greek Zeus, made from the 
Canaanitish Jebus. He was properly called king of 
Salem by those who wrote after the change of its 
name. He was the Father of Peace because he was 
the head of that Brotherhood that professed and prac- 
ticed the doctrine of the brotherhood of man; and 
probably the marriage of his daughter, called in scrip- 
ture Rachab, to Salma, created peace. Hamath was 
without a name, for hamath is but “‘the house of Ham.” 
Well may the sacred writer ask us to consider how 


HAMATH DEIFIED og 


great he was. He was long worshiped as Jupiter, and 
the entire Christian world join in reverence for the 
same man under the Greek name for Father Jupiter 
—Melchi Zedek; or, if we say Jupiter Hammon, then 
under the untranslated name for Father Jupiter, the 
son of Ham.” Josephus; Carpzof; Fairbairn; Kitto; 
Bullock. The Scripture adds: 

“Without father; without mother, without 
descent.” 

94. Aulius Gellius, in Noct. Att. r:12, says: 
“The principle of respectable descent was powerful 
among the Jews. For sacerdotal honors the candidate 
must have patrema et matrema.’ Wamath was cut 
off from his ancestry by the curse of Noah and had no 
patrema et matrema—thus he was without father or 
mother; and he was without descent in the light that 
his people were reckoned to the Jews under the pro- 
tection of Salma, after he married Rachab, one of 
their daughters, and they were thereafter called 
“brothers of the second degree” of that ruling tribe of 
Judah; not Hamathites, nor yet Zedekites, but Kenites 
(z Chron. 2:55) a name applicable to all the de- 
scendants of his ancestor, Canaan; for by comparing 
the chronological tables of Luke and Chronicles it 
will be seen that Luke calls the great-grand-son of 
Adam, and the grand-son of Noah, Cainan—Luke 
3,:30,37—while in Chronicles, written by the learned 
Ezra (Watson; Calmet), the great-grand-son of 
Adam is called Kenan, and the grand-son of Noah is 
called Canaan. Thus showing that Canaan and Cainan 
and Kenan are but different recordings of the same 
name; and hence Canaanites, Cainanites, Kenanites 
and Kenites apply to the same people—the descend- 
ants of Canaan, Cainan or Kenan. 


95. The Bible continues: 
“Having neither beginning of days.” 


78 HAMATH DEIFIED 


96. His record as a man was omitted by the 
heathen, to whom he became a God; and the Hebrews, 
with careful forgetfulness, omitted to record what 
would prove to the world that contemporary with their 
Abraham was a Hamite “without all contradiction” 
greater and better than he—one who probably led 
their slaves, the Canaanites, to freedom and higher 
civilization; which latter would be most difficult to 
forgive. Whatever the cause, the world was left in 
ignorance as to the antecedents or early life of the King 
of Jebus, probably because of his connection with 
their rebellion and freedom. 

g7- The next words of the Epistle are: 

- “Nor end of life.” 

98. In the eighth verse the Epistle says, “It is 
witnessed that he liveth.” These are startling propo- 
sitions; but they lose their extravagance when we read 
the following extract from the Puranus, discovered by 
researches among the Hindus, and assume that the 
learned writer knew of it: 

“Atri (Noah), for the purpose of making the 
Vedas (the sacred books) known to mankind, had three 
sons; or as it is (elsewhere) declared in the Puranus, 
the trimurti or Hindu triad, was incarnated in his 
house. The eldest (son) called Soma, or the moon 
[ Jupiter-Melchizedek], in a human shape, was a form 
of Brahma. ,To him the sacred isles of the West were 
allotted. He is still alive, though invisible, and is 
acknowledged as the chief of the sacerdotal tribes to 
this day.” <Astatic Researches, v. 5, p. 261. 

“The multiplicity of names for the same person, 
in the East, is notorious; Vishnu has a thousand; Siva 
also had a thousand; and other ancient characters in 
proportion; so that no doubt on the identity of Atri 
being Noah, arises from the dissimilarity of appella- 
tion.” Taylor. 


HAMATH DEIFIED 79 


gg. At the time of that writing Melchizedek 
was “acknowledged the chief of the sacerdotal tribe, 
or chief of all the priests and Worshiping Orders,” 
“still alive though invisible,” for that was a leading 
feature of his teachings—life eternal; and the Greeks, 
Romans, and very many others thought him upon his 
throne on high Olympus; while a large portion of the 
worshipful people of Asia Minor thought him alive 
upon Mount Moriah. 2 Maccabees 6:2. 

“But made like unto the Son of God.” 

100. In Melchizedek and the Savior we find 
the analogous question of patrema et matrema and 
final triumph. The sacred writer thus rounds his 
period: 

“‘Abideth a priest continually.” 

101. The world accepted Melchizedek for what 
he was not—deified him as their god-in-chief—and 
for centuries he remained the worshipful of all the 
worshipers; and not until long after the resurrection 
of our blessed Savior did he, as Jupiter, lose the adora- 
tion of mankind. And yet he abideth a priest con- 
tinuously, for Christians revere that great and holy 
priest of the Most High God, after whom our Savior 
is likened, and whose Secret Order taught the coming 
of Christ. The Israelites, when on their journey from 
Egypt to the Promised Land, had the gospel preached 
to them, as appears by Hebrews, 4:2; and Moses 
esteemed the doctrine of Christ as greater than riches, 
says Heb. 71:26. Came this preaching from the teach- 
ings of the initiatory ceremonies of the worshiping 
societies of that day? Possibly; for the principal, if 
not the sole, object of that teaching seems to have been 
the coming of the Resurrector God, His death and 
resurrection, and thereafter through Him the resur- 
rection of all men. This was Christ, be their name 
for Him what it might. 


80 HAMATH DEIFIED 





102. ‘There is now, and ever has been, a dispo- 
sition to surround good men with a glamour that hides 
their faults. If these are leading characters in our 
religion our hyper-sanctity is shocked at the mention 
of the human side of their natures. It seems almost 
sacrilege to speak of the lying and swearing of St. 
Peter when accused of being a disciple of Christ; or of 
the heinous crime of David in murdering the Can- 
aanite Uriah to get his wife; or Noah, while recover- 
ing from a lethargic drunk, condemning his brightest 
grand-son and his posterity to slavery, for no better 
reason than that Ham, accidentally seeing, told his 
brother of his condition; from which circumstance a 
god was made. There comes a little satisfaction in 
the knowledge that Noah was fittingly deified as 
Bacchus. Bryant; Calmet; Taylor; Brown; Antéqui- 
ties of Herculaneum, v. 2, p. 135. Unpleasant as 
these thoughts are, we should remember them suffi- 
ciently, at least, to know that the unjust condemna- 
tion was not from God; and we should bear in mem- 
ory that our reverence for names that seem sacred to 
us might unawares impress us that, in part, the Spirit 
of God was in the drunken curse, and thus obscure our 
judgment in searching for the truth; and unawares 
we may be as ready to reject truth when presented in 
strange garments. 


103. When God breathed into Adam the breath 
of life, and man became a living soul, He implanted 
in him a consciousness of the great truth that man 
shall inherit eternity. And since that time all peoples 
have had their worships; and in the essence of that 
worship are principles of truth, however obscured by 
the poesy of human imagination. Let not our hyper- 
sanctity reject them because of dress. 


104. If we accept the conclusion that Jupiter 
Hammon—the Jebusite Hamath—is a deification of 


CONCURRENCE OF ALL RELIGIONS 81 


the great prototype of Jesus Christ, Melchizedek of 
Beth-le-Ham, it will awaken a reasonable interest in 
the religion of the ancients, and in the knowledge of 
how much of truth and what of human imagination 
surrounds their father-god; and in the charity of St. 
Paul it may be said: 

“For when the Gentiles, which have not the law, 
do by nature the things contained in the law; these 
having not the law are a law unto themselves.” Rom. 
205g, F5- 

105. Max Mueller, the great scholar and Ori- 
entalist, in a discourse delivered on the Religious Par- 
liament of the Chicago World’s Fair of 1893, said: 

“Nobody could foresee that the Religious Parlia- 
ment would throw the great exhibition into the shade; 
that it would be the most important event of the en- 
terprise; yes, the most memorable event in the. history 
of the world. The Parliament is unique in its kind; 
nothing like it has ever occurred before. 

“There are only eight historical religions in the 
world, which, with respect to the importance of their 
sacred writings, are entitled to this name. All of 
these are Oriental. Three are Aryan, three of Semitic, 
and two of Chinese origin. The Aryan religions are 
the Vedic, with its recent branches in the East Indies, 
the Avestic of Zoroaster, in Persia, and the religion of 
Buddha, an offspring of Brahminism. The three 
religions of Semitic origin are the Jewish, Christian 
and Mohamedan. The two Chinese religions are those 
of Confucius and Lao-tse. These religions concur in 
their fundamental principles. |The Religious Par- 
liament has furnished the first external proof of this’ 
fact; for all its delegates have declared that, of all 
kinds of people, he who fears God and does what is 
right is agreeable to the Deity. “They have seen with 


82 CONCURRENCE OF ALL RELIGIONS 


their own eyes that God is not far from them who 
seek Him, if happily they might feel after Him and 
find Him.’ : 

“The theologians may write and compile volumes 
upon volumes of their theology; religion, after all, 
remains a very simple thing; and what for us is so sim- 
ple and yet beyond all measure so important, is the 
fact that the vital religious spark, according to my 
conviction, can be found in all confessions of faith, 
may the outward form be ever so different. And what 
is the great meaning of this? It is nothing less than 
that above, beneath and behind all religions stands one 
eternal, universal religion to which every man, be 
he white or black, belongs, or ought to belong.” 

106. Whether organized worship, recognizing 
the Fatherhood of God, the brotherhood of man, the 
resurrection of the body and the life everlasting, has 
had a continuous existence from its institution at the 
birth of Enos, God having informed Adam of the 
great truth that man shall inherit eternity (Ps. 49-9; 
Isa. 55:3; Ez. 18:27; John 11:26; Bates, 449; Bishop; 
Hopkins and Stoddard on the Last Judgment; Bos- 
ton’s Fourfold State; Paley; Harvey; Dwight’s The- 
ology; Irving’s Argument for Judgment to Come; 
Natural History of Enthusiasm; Fosters Essays; 
Hend. Buck; Watson), or whether it was first perma- 
nently established later, no rays of light fall upon its 
existence that do not show, standing out like moun- 
tains along the path of time, as clear as Gibraltar 
when you enter between the pillars through the outer 
gates of the ancient world, great pyramids of truth 
deduced from the aggregated facts of the ages to com- 
memorate the preeminent truth, that behind the 
movements of the universe there is a will mightier 
than the inertia of matter, a Supreme Architect who is 
the Alpha and Omega of brotherhood; that He is our 


ETERNAL LIFE 83 


loving and beloved Father; and that as His children 
we are, and ought to be, devoted to each other’s wel- 
fare; and that through the mediation of the Lion of 
the Tribe of Judah we shall be raised from the grave 
to inherit eternal life. 

107. The teaching of the worshiping secret or- 
ders established at the birth of Enos, the tracings of 
which we have found among nearly all peoples, pointed 
to one great focal fact—the coming of the Savior and 
man’s resurrection through His atoning power. 

108. Adam’s prophecy, mentioned in the Tal- 
mud, and by Josephus, and preserved in the traditions 
of the Sabiens and the Magians of the East, may have 
been, and probably was, the impulse that transmitted 
religious truth by initiatory ceremonies of secret wor- 
shiping orders; for in the day when writing was un- 
known, only thus could the great truths be transmitted 
through many generations. Their uniformity, and 
their conformity with the teachings of the Bible, re- 
main a matter of surprise and wonder. But if we have 
caught its tenor aright, symbolic worships forecasted 
only the coming of the Savior and the consequent resur- 
rection and life eternal, with love of God and man as 
a corollary. This was a great and important fact— 
the important fact of facts; but it remained for the 
great statesman, philosopher and prophet to forecast 
the salient facts of the world’s history—the great 
Seer, Daniel—whose forecasts let us next consider. 





PART TWO 
Daniel’s Forecast of World’s History Correlated 
to Historic Page 





Introduction to Part Two 


109. In 1846 a party of emigrants left Iowa 
for Oregon. Information as to the road to St. Joseph, 
on the way, was plentiful. Asa guide from the mouth 
of the Platte River to the Willamette Valley we had 
a little booklet prepared by Dr. Marcus Whitman, 
then a missionary among the Cayuse Indians, on the 
Columbia River, who had twice been across the con- 
tinent, and had carefully, minutely, but briefly de- 
scribed natural objects, and localities of wood, water 
and grass, or the absence of either, in a way to be 
recognized, if seen, for the special service of those he 
hoped would migrate to the North Pacific. As we- 
passed over the line, while we kept in the way we 
could, from time to time, be certain of the correctness 
of our road; for what he saw and described we saw 
and recognized, and knew that we could not be mis- 
taken, for nature never, or hardly ever, absolutely 
repeats itself. But when off the line we saw many 
resemblances somewhat deceptive; but when we got 
back into the proper way there could remain no longer 
a doubt of Whitman’s marks. 

110. So, when studying the prophecies of Dan- 
iel. One may easily find faint resemblances leading 
into labyrinths; but the true line, when found all the 
way, shows the marks so distinctly that great, if not 
absolute certainty is attained. To show that the proph- 
ecy clearly and definitely points out the leading facts 
of history up to this day, is to establish its Divine ori- 
gin beyond cavil to the mind of any honest thinking 
man. Follow this line as the historic pages are opened 
co-rellevant with Daniel’s verses, and see if that line 
be not then as clear to you as was the way to stand an 
egg on end to the Grandees of Spain after the way had 
been discovered to them. 


CHAPTER XI 
Daniel 


Captured by Nebuchadnezzer—Hour years later interpreted the 
King’s dream and was promoted.—Fifty years later had 
dream; and three years later a waking vision. In third year 
of Cyrus had visions, involving history that dazed Porphyry. 
—Great glint of future fulfilled —The task assumed.—Five 
universal kingdoms.—Consideration demanded. Daniel’s life- 
work and statesmanship. 


111. In the year 606, B. C., Prince Nebuchad- 
nezzer, then coadjutor of his father, captured Jeru- 
salem. Learning of his father’s death, he turned a 
vast number of prisoners, among them Daniel and 
some other children of the royal family, over to his 
general with orders to follow him home. He then 
hastened to Babylon and succeeded to the great empire 
which comprehended Chaldea, Assyria, Arabia, Syria 
and Palestine, over which, according to Ptolemy, he 
reigned forty-three years. 


112. In the fourth year of his reign he had a 
dream which greatly terrified him. As Joseph rose 
in Egypt by interpreting Pharaoh’s dream, so Daniel 
was made Governor of Babylon by interpreting this 
dream of Nebuchadnezzer. Dan. 2. 


113. About fifty years after, in the first year 
of Belshazzar (Lybnit), King of Babylon, Daniel had 
a dream-vision himself. Dan. 7. Soon after this, 
Daniel had a vision in a waking state. Dan. 8. 


114. FINALLY, having grown in knowledge, 
and in the spirit of prophecy, being then about eighty- 
four years old, he received, in his waking hours, two 
comprehensive visions that filled the former outline 
visions with minute chronological details of the rise 
and fall of earthly kingdoms from that time—over 
twenty-five centuries ago—to this day and beyond. 
Human wisdom never devised, nor human language 


go DIVINE ORIGIN OF THE PROPHECY 


set forth so comprehensive and brief a record of so 
great a volume of historic truth. Porphyry, an hon- 
est, candid, able and scholarly man, who assailed the 
Bible, in the third century, during the reign of Em- 
peror Aurelian, could find no other way of disputing 
the Divine origin of Daniel’s prophecy than by claim- 
ing that they were a narrative of things past, and not 
a prediction of things to come; and that the book was 
a forgery of the time of the Maccabees. While it is 
true that the history of the world is wonderfully 
pointed out, from the reign of Nebuchadnezzer to the 
time of the Maccabees, yet subsequent events, which 
we know have transpired since Porphyry, are more 
clearly, more definitely and more certainly described 
in Daniel’s prophetic vision, than were the events that 
forced that learned philosopher to stand upon the posi- 
tion, as the only ground that honor would permit— 
that either the statements of the book of Daniel were 
of Divine origin, or they were after-the-fact forgeries. 
This well known objection, made by this noted man, 
now emphasizes the accuracy of Daniel’s forecasts of 
events prior and subsequent to Porphyry, as though 
that candid philosopher’s criticisms were a Providential 
signal flag for that especial purpose. 


115. We know that the Book of Daniel was 
written before Tiberius, or Nero; before Justinian and 
Theodora; before the Church of Rome became a poli- 
tical power; before the early persecutions by the early 
Romish Church-State blend; before the Pilgrims left 
the Old World; before the American Colonies guaran- 
teed freedom of worship; before the influence of 
America’s freedom produced the French Revolution; 
before the advent of Napoleon; before the downfall 
of the Catholic Hierarchy; before the United States 
became a dominating world power. All these, and 
more, Daniel points out in such a way that when 


DIVINE ORIGIN OF THE PROPHECY Ql 





the prophetic page is opened—when the pages of Gib- 
bon, and Hume, and Barnes, and Ridpath and other 
standard histories are opened at the right places and 
compared with the advance portrait of Daniel’s proph- 
ecy—then and then only can we fully realize the 
masterly pen of prophetic vision, just as the correct- 
ness of outline of a picture best appears when we com- 
pare it with the original before the eye and mind. We 
shall pass on hastily, till about the time of Sulla, over 
matters that seem not to extend their devices to us; 
and about which the prophetic text practically explains 
itself. 


116. The task herein assumed is to open to the 
reader the standard histories at the proper pages, in 
juxtaposition with the statements of Daniel, that each 
reader may see for himself that both are records of 
the same identical facts, thus justifying the prophetic 
statement: 

“But thou, O Daniel, shut up the words and seal 
the book, even to the time of the end. Many shall 
tun to and fro and knowledge shall be increased.” 
Dan. 12:4. 


117. The dream of Nebuchadnezzer, in chapter 
2; Daniel’s dream of the four beasts, in chapter 7; 
the vision of the ram and the goat, in chapter 8; and 
the elaborate visions recorded in chapters 11 and 12, 
pertain to the five great universal kingdoms, to-wit: 
Babylon, Medo-Persia, Macedonia, Rome, ‘and the 
“Everlasting Kingdom which shall never be de- 
stroyed;’’ with incidents between the death of Alex- 
ander and the iron rule of Rome, civic and hierarchic; 
and of the latter’s decadence; and of the “Everlasting 
Kingdom,” which, from Daniel’s statements compared 
with historic facts, to the writer clearly appears to be 
the great American Republic. 


Q2 HISTORY IN JUXTAPOSITION WITH PROPHECY 


118. To know just what is probably meant by 
the prophet, in his statements, when speaking of mat- 
ters connected with the Everlasting Nation, part of 
which have not yet transpired, and may yet be under 
seal, demands a most careful consideration of what 
is past, if we would prognosticate as to the future; for 
there is no way of our judging of the future but by 
the past and the present with the aid of the prophetic 
texts. 


119. The subsidiary matters, occurring before 
and after Rome, will appear as we examine the elev- 
enth chapter of Daniel in consecutive order. 


120. Daniel was the premier of Nebuchadnez- 
zer’s Empire, and became an officer of Cyrus’ reign; 
was a statesman and his life-work was in conducting 
the greatest national affairs. Nature had peculiarly 
endowed him with profound, perhaps monumental abil- 
ity in that line. He was a Blaine, a Gladstone, a 
Bismarck in native statesmanship; hence his visions 
pertaining to governmental relations are clear and, 
except when intended otherwise, clearly expressed. In 
studying his prophecies this should be borne in mind. 
With years of experience as premier of the greatest 
of nations, and with a fame equal to his abilities, he 
could, without egotism, commence chapter eleven, giv- 
ing the record of his vision of events that must there- 
after transpire, as he does in the initial verse of that 
chapter. 


CHAPTER XII 


Darius and Cyrus, ez a/. 


Daniel retained in office—“Yet three kings.”—Cambices, Pseudo 
Smerdes and Xerxes foretold—Skips six and mentions Alex- 
ander the Great, who came about 200 years later—Spared 
Jerusalem because of the prophecy—Alexander’s visions.—His 
successors and the four notable kingdoms.—First glint of Rome. 

Here commences a consecutive examination of 
the verses of Chapter Eleven of Daniel, the word 

VERSE being printed in capital letters before its 

numeral, but not before other verses quoted. 


VERSE 1. Also I in the first year of Darius 
the Mede, even I, stood to confirm and to strengthen 
him. 

121. The first year of Darius was B. C. 538, 
the year Cyrus conquered Babylon; from the text, 
retaining Daniel as premier. Darius the Mede is 
Cyaxeres ii, uncle and father-in-law to Cyrus. His 
reign lasted but two years. 

“Cyrus, as long as his uncle lived, held the empire 
in co-partnership with him, though he had entirely 
conquered and acquired it by his own valor. * * * 
They divided the empire into one hundred and twenty 
provinces, the government of which was given to those 
who assisted Cyrus most in its acquisition. Over the 
governors of provinces were appointed three superin- 
tendents of whom Daniel was made Chief, on account 
of his great wisdom, which was celebrated throughout 
the East, he having been the Prime Minister of Baby- 
lon for sixty-seven years.” 7 Rollin, 569-70. 

VERSE 2. And now I will show you the truth. 
Behold, there shall stand up yet three Kings in Persia; 
and the fourth shall be far richer than they all; and by 
his strength through his riches he shall stir up all 
against the realm of Grecia. 


94." ALEXANDER 





122. In chapter 8, the Medo-Persian empire is 
represented as a ram having two horns, the higher 
coming up last—Dan. 8-2-4, 20. Persia, Cyrus’ na- 
tion, was the greater, and Cyrus, who joined his uncle, 
was the greater man. 

123. The three kings succeeding Cyaxares i, 
were (after Cyrus), Cambyces, the ferocious and blood- 
thirsty son of Cyrus; Pseudo Smerdes, the usurper; 
Darius Hystaspes, the Ahasuerus of Ezra; and the 
fourth, Xerxes, the Ahasuerus of Esther, who stirred 
all the West under Amilcar, and all the East under 
his own banner, and set out for Susa, and marched 
towards Sardis, while the fleet advanced towards the 
Hellespont, and were met at Thermopyle by Leonidas. 
Herodotus, liber vii, ch. 26. 

124. Daniel passes over the six lesser rulers and 
next introduces 


ALEXANDER THE GREAT. 


VERSE 3. And a mighty king shall stand up, 
that shall rule with great dominion, and do according 
to his will. 

125. Alexander invaded Persia, B. C. 334, to 
avenge Xerxes’ invasion of Greece, so he said in a 
letter to Codomanus, the last Persian king. Josephus 
(Ant. vii, 8, rz), mentions that Alexander the Great 
had designed to punish the Jews for their fidelity to 
Codomanus, but that Jadua, the high priest, B. C. 
332, met him at the head of a procession and averted 
his wrath by showing him Daniel’s prophecy that a 
Grecian monarch should overthrow Persia. Willard 
says: 

“When Alexander met the High Priest he bowed 
and worshiped. Being asked by his astonished friend 
why he, whom others adored, should adore the High 
Priest, he answered: ‘I do not adore him, but the God 


ALEXANDER’S SUCCESSOR 95 


whose minister he is.’ ‘I knew him as soon as I saw 
his habit, to be the same whom I saw in a vision in 
Macedonia, when I meditated the Conquest of Per- 
sia; and he then assured me that his God would go 
before me and give me _ success.’ Alexander then 
embraced the priests, walking in the midst of them and 
thus entering Jerusalem where, in the most solemn 
manner, he offered sacrifices in the temple.” 

126. If this be true of Alexander (and the weight 
of testimony seems to justify credence), then he was 
favored, like Nebuchadnezzer, by the foreshadowing 
of the future in a vision. Certain it is that Alexander 
favored the Jews, and Josephus believed that that 
favor came from the prophecy of Daniel shown to 
him, and that it moved him as much as Nebuchadnez- 
zer was influenced by the prophet’s interpretation two 
hundred and six years before. There are, along the 
cycle of time, evidences of another sense hidden about 
us. Charles Major thinks it will develop as the race 
grows older. Perhaps it may through the growth of 
the present infant psychology. 


ALEXANDER’S SUCCESSORS. 


VERSE 4. And when he shall stand up, his 
kingdom shall be broken, and shall be divided towards 
the four winds of heaven; and not to his posterity, nor 
according to his dominion which he ruled; for his king- 
dom shall be plucked up, even for others besides those. 

127. In the prophet’s dream, Greece appeared 
to him as a leopard, ‘‘and the beast had four heads’ — 
(Dan. 7:6); while in his waking vision, Greece ap- 
peared as a he-goat, and he ‘“‘waxed very great, and 
when he was strong the great horn was broken; and 
for it came up four notable ones toward the four 
winds of heaven,’ Dan. 8:8. These prophecies tell 
the historic facts of Alexander’s last year and the years 
immediately following, to-wit: That the Grecian em- 


96 ALEXANDER’S SUCCESSOR 


pire “waxed very great;’’ but within fifteen months © 
after Alexander’s brilliant career ended, his natural 
brother Philip Aridaeus and his two sons were mur- 
dered; and within fifteen years his empire was par- 
titioned by his generals into ‘“‘four notable kingdoms ;” 
(1) Cassander had Macedon, Thessaly and Greece, in 
the West; (2) Lysimachus had Thrace, Capadocia, 
and the North parts of Asia Minor, in the North; 
(3) Ptolemy received Egypt, Lydia, Arabia, Pales- 
tine and Cyprus, in the South; and (4) Seleucus had 
Syria, Babylonia, Media, and all the rest of Alexan- 
der’s dominions, in the East. 

128. The last clause of this verse—‘‘for his 
kingdom shall be plucked up for others besides those” 
—seems to be fully explained by verse 9 of chapter 
8: “And out of one of them came forth a Iittle horn 
which waxed exceedingly great toward the South, and 
toward the East, and toward the pleasant land.” This 
little horn is not an independent fifth horn after the 
four previous ones; but arises out of one of the four; 
and from succeeding verses it is clear, as we shall see 
later, refers to Rome, that grew up out of Cassander’s - 
dominion, the West, and extended itself toward the. 
South, taking Carthage, then toward the East, sweep- 
ing past north of Palestine, and turning toward Pal- 
estine among its last conquests. 

129. As all agree that Chapter eleven of Dan- 
iel’s prophecy, commencing with verse 5, up to and 
including part of verse 14, is an epitomy of the tedi- 
ous history of the wars of Alexander’s successors, told 
in a few words by the prophet; and as these are minor 
matters of the past, having little apparent connection 
with future interests, comment seems unimportant, and 
especially so since the verses are as fit as would be an 
after-the-fact summary. © 


CHAPTER XIII 


Rome and the Dictators 


Scripture mentions.—“His legs of iron.”—The Vision and its ex- 
planation.—It includes the religious persecutions of Rome from 
Nero to Napoleon—wNotabilia—Sulla took most fenced cities. 
A destroying angel—Pompey consumed “the glorious land.” 
—Caesar filled the descriptions in Dan. ii: 17, 18, I9. 

130. Holy Scripture handles history only so far 
as it is connected with the betterment of man; and 
sometimes in this there is an immensity compressed 
into few words. The first prophetic, descriptive flash- 
light of the greatest of ancient governments, which in 
time became the most “‘diverse,”’ is found in Dan. 2:33: 

“His legs of iron.” 

131. Rome, long a faint imitation of the repub- 
lic established for Israel, by God, Himself, had, from 
its inception to Augustus, democratic and autocratic 
parties, composed respectively of Plebeians and Patri- 
cians. Sulla, of Rome’s aristocracy, and Marius, of 
the democracy, are representative partisans of the two 
iron legs. Daniel’s explanations found in chapters 
2 and 7, will be considered later as chapter eleven 
develops the facts. 

VERSE 14. * * *- Also the robbers of thy 
people shall exalt themselves to establish the vision; 
but they shall fall. 

132. “THE VISION” that appeared to Dan- 
iel, that the robbers exalted themselves to establish, 
was as follows: 

“After this I saw in the night visions, and behold 
a fourth beast, dreadful and terrible, and strong ex- 
ceedingly ; and it had great iron teeth; and it devoured 
and brake in pieces, and stamped the residue with 
the feet of it; and it was diverse from all the beasts 
that were before it; and it had ten horns.” Dan. 7-7. 


98 THE VISION 





133. Even Daniel was not satisfied with this 
demonstration and asked further information. Its 
importance particularly appears when we remember 
that only as to this beast did the prophet make special 
inquiry in any of the matters of either of the four 
visions. He says: 

“Then I would know the truth of the fourth 
beast, which was diverse from all the others, exceed- 
ingly dreadful, whose teeth were of iron, and his nails 
of brass; which devoured, brake in pieces, and stamped 
the residue with his feet; and of the ten horns that 
were in his head, and of the other which came up, 
and before whom three fell; even of that horn that had 
eyes, and a mouth that spake very great things, whose 
look was more stout than his fellows. I beheld, and 
the same horn made war with the saints, and prevailed 
against them; until the Ancient of Days came, and 
judgment was given to the saints of the Most High; 
and the time came that the saints possessed the king- 
dom. 

“Thus he said, the fourth beast shall be the fourth 
kingdom upon earth, which shall be diverse from all 
kingdoms, and shall devour the whole earth, and shall 
tread it down, and break it to pieces. And the ten 
horns out of this kingdom are the ten kings that shall 
arise; and another shall rise after them; and he shall 
be diverse from the first, and he shall subdue three 
kings. And he shall speak great words against the 
Most High, and think to change times and laws; 
and they shall be given into his hands until a time 
and times and the dividing of a time.”’ Dan. 7:79-25. 

134. This is a vivid and soul-like kinetiscopic 
view of Rome, from the first appearance of the first 
great dictator and tyrant, Sulla, who robbed even 
Caesar of his estate, down through Caesar, Augustus 
and Nero, who loaded it with a more oppressive reli- 


SULLA 99 


gious intolerance, which was continued by Commodus, 
Caligula, and the long list of “diverse” others who 
followed Justinian and Theodora, and whose devour- 
ings were checked with the expulsion of the French 
from America, and virtually ended by Napoleon. 
These have robbed the people, God’s people especially, 
of their material wealth, their civil and religious lib- 
erty and their lives, as shown up in history in colors 
the prophet had not words—powerful, vivid and vig- 
orous as his words are—strong and clear enough to 
paint the facts as we now know them. No other rob- 
bers ever approximated the monumental harmfulness 
of this horoscope. Little wonder that the prophet 
should exclaim: “As for me, Daniel, my cogitations 
much troubled me, and my countenance changed in 
me; but I kept the matter in my heart.” 


SULLA. 

135. NOTABILIA. The many and promiscu- 
ous uses of pronouns, by one who has shown his emi- 
nent ability to write with marked clearness, demon- 
strates that in verses 16 to 19 of this chapter, the 
prophet has obeyed the injunction, “Wherefore shut 
thou up the vision; for it shall be (shut up) for many 
days;” Dan. 8:26. Again, in 12:4, it is said: “But 
thou, O Daniel, shut up the words, and seal the book, 
even to the time of the end; Many shall run to and 
fro and knowledge shall be increased.” We are led 
to believe that many of the prophecies were not in- 
tended to be understood until the knowledge of them 
would be of substantial use to man, when they would 
shine forth as part of those prophecies shone forth for 
Luther’s strengthening and comfort. Indeed, we are 
promised that they will shine “more and more even 
unto the perfect day.” The vision is not a little shut 
up by the peculiar paragraphing exampled in verses 
15 and 16 next following. 


100 POMPEY 


VERSE 15. So the king of the North shall 
come, and cast up a mount, and take the most fenced 
cities; and the arms of the South shall not withstand, 
neither his chosen people, neither shall there be any 
strength to withstand. 


VERSE 16. But he that cometh against him 
shall do according to his own will, and none shall 
stand before him. * * *. 

136. No other man in the world ever did “ac- 
cording to his own will,” like unto Sulla, and Bona- 
parte; not even Alexander. To Sulla every man must 
bow; and no man could stand before him. Sulla took 
more fenced cities than any soldier of history; and 
excepting Alexander the Great, no soldier surpassed 
him in the extent of his conquests; but he was like a 
destroying angel. No man in ancient or modern his- 
tory fills this prophetic description so well as Lucius 
Cornelius Sulla, the first great dictator of Rome—the 
general, statesman, scholar and profligate. Of the 
two dictators, Sulla and Caesar, one is never spoken 
of without abhorrence, the other never without some 
degree, at least, of admiration. Freeman compares 
Sulla to Caesar, and closes by saying: 

“Caesar one might have loved—at Sulla one could 
only shudder; perhaps one might shudder most of all 
at the careless and mirthful hours of the author of the 
proscription. Great he was in every natural gift; 
great, one might almost say, in his vices; great in his 
craft of soldier and ruler; great in his unbending will; 
great in the crimes which human wickedness never 
can outdo. In his strange superstition, the most ruth- 
less of men deemed himself the special favorite of the 
softest of the idols with which his heaven was peopled. 
We, too, acknowledge the heaven-sent luck of Sulla, 
but in another sense. If Providence ever sends human 
instruments to chastise a guilty world, we may see in 


CAESAR 101 


the all-accomplished Roman aristocrat, no less than in 
the Sythian savage, one who was beyond all his fellow 
men, emphatically the scourge of God.” 


POMPEY. 


VERSE 16. * * And he shall stand in the 
glorious land, which by his hand shall be consumed. 

137. Pompey the Great, one of Sulla’s generals, 
overran the Asiatic provinces, conquered Armenia, the 
Mediterranean Coast pirates, and, B. C. 63, captured 
Jerusalem, slew 12,000 Jews, threw down the walls 
of the city, intruded into the temple of Jehovah and 
even into the Holy of Holies. From this time Jews 
and Christians note the beginning of his decline. 


CAESAR. 


VERSE 17. He shall also set his face to enter 
with the strength of his whole kingdom, and upright 
ones with him; thus shall he do; and he shall give him 
the daughter of women, corrupting her; but she shall 
not stand on hes side, neither be for him. 

138. Caesar “set his face” to become the Em- 
peror; and “thus he thought to do”; That he would 
reward and promote the worthy and well qualified, 
irrespective of their birth or property accumulations. 

Although in blood he was as much a Patrician as 
Sulla, yet in his partisan affiliations he was a Pleb- 
eian; and because of that Sulla confiscated his estate. 
He was a profligate and fell violently in love with 
Cleopatra and took her to himself and she bear him a 
son; and he wished to marry her that she might stand 
by him through life; and to that end Marius Cinna, 
the Tribune, had prepared to try to secure a law 
permitting him to marry her, but Caesar’s death cut 
off the effort and she returned to Egypt. 


102 CAESAR 


VERSE 18. After this he shall turn his face 
unto the isles, and shall take many; but a prince for 
his own behalf shall cause the reproach offered by 
him to cease; without (aside from) his own reproach 
he shall cause it (Caesar’s) to turn upon him (Brutus). 

139. Caesar thought “thus to do”; and in pursu- 
ance of his ambitious plans, took many places, includ- 
ing the British Isles. In the scripture text here fol- 
lows a parenthesis: Brutus sided with Pompey against 
Caesar until after the battle of Pharsalia; then seeing 
who could best serve ‘‘his behalf,’ made his submission 
to Caesar, and was appointed Prince—Governor of 
Cisalpine Gaul. He divorced his wife in order to 
marry Portia, daughter of Cato, of whose political prin- 
ciples he professed to be a disciple. Then, ‘‘for his 
own behalf,” in the hope to advance himself, he joined 
Cassius and others in the conspiracy to destroy Caesar. 
While thus he cut off the reproach of Caesar’s usur- 
pation, he caused that reproach to turn upon himself, 
for it cost him his life and enabled the “second trium- 
virate” to seat that reproach—absolutism—in the long 
line of civil and religious autocrats with which Rome 
and the world have been cursed to the ‘“‘end.”” Remem- 
bering that Caesar was of the Marius party—the demo- 
cratic—and professed himself to be a democrat, who 
dare say he would have destroyed the Republic? But 
Caesar did what is set forth in 

VERSE 19. Then he shall turn his face toward 
the fort of his own land; but he shall stumble and fall, 
and not be found. 

140. Caesar “turned his face toward the fort of 
his own land” and crossed the Rubicon with his army; 
but ‘“‘even at the base of Pompey’s pillar great Caesar 
fell.’ That these verses refer to Caesar is confirmed 
by what follows. 


CHAPTER XIV 
Augustus 


Stood up in Caesar’s estate—“In the glory of the kingdom.” The 
first systematic “raiser of the taxes;” at the birth of Jesus.— 
Augustus “destroyed neither in anger nor in battle.” 


VERSE 20. Then shall stand up in his estate a 
raiser of taxes in the glory of the kingdom; but in few 
days he shall be destroyed, neither in anger nor in 
battle. 


141. While Caesar was the General of a Roman 
army he was filling a ten years’ term as Consul; he had 
no kingdom to descend to ‘‘a branch of his roots,” 
and left but one recognized son, Caesarion by Cle- 
opatra, whom Augustus afterwards murdered. The 
expression “then shall stand up in his estate,” is pecu- 
liarly fitting to Augustus, for he was Caesar’s adopted 
child and he captured Caesar’s estate from Antony, 
- who was holding it for Caesarion. This gave Augustus 
a commanding influence, for Caesar was the wealth- 
iest citizen of Rome; and it enabled him to usurp au- 
thority, as did his uncle Caesar. Gibbon says of him: 

“When he formed the artful system of his im- 
perial authority his moderation was inspired by his 
fears;” but that his government was ‘‘an absolute 
monarchy disguised by the forms of a commonwealth. 
He formed a regular system of laws and entrusted the 
general system of finances to the consuls.” z Gibbon, 
zzs5. The able and learned Bible student, Russell, 
says that “‘Augustus was the first ruler to introduce 
to the world a systemized taxation.” 


142. The ruler, of this verse, was “in the glory 
of the kingdom.” Of Augustus’ kingdom the great 
historian says: 

“A sober and accurate historian may impress a 
juster image of the greatness of Rome, by observing 


104 AUGUSTUS 








that the empire was above two thousand miles in 
breadth, from the wall of Antoninus and the northern 
limits of Dacia, to Mount Atlas and the Tropic of Can- 
cer; that it extended in length more than three thou- 
sand miles from the Western Ocean to the Euphrates; 
that it was situated in the finest part of the Temperate 
Zone, between the twenty-fourth and fifty-sixth de- 
gree of northern latitude; and that it was supposed to 
contain above sixteen hundred thousand square miles, 
for the most part of fertile and well cultivated land.” 
I Gibbon, 72. 

143. At the time of the reign of Augustus Cae- 
sar Rome reached the zenith of its power and material 
wealth. Never before or since was Rome, or any other 
temporal kingdom, so powerful and absolute in its 
universal dominion. At that time it organized the first 
regular system of raising taxes known to the world. 
aside from the worship-offerings of the Hebrews; and 
connected with the edict of this Emperor to raise taxes 
is the birth of the world’s Redeemer; hence no other 
character of history could so exactly fit Daniel’s pecu- 
liar statement—“‘a raiser of taxes in the glory of the 
kingdom.” Did the prophet point to this incident be- 
cause the act of raising these taxes formed part of the 
greatest event of Daniel’s prophecy—the birth of the 
Savior? Whatever may have been Daniel’s personal 
thought, or Luke’s personal thought, it is much more 
than probable that a higher and much more cognizant 
mind inspired Daniel’s verse and the following from 
the pen of Luke: 

“And it came to pass in those days, that there 
went out a decree from Caesar Augustus, that all the 
world should be taxed.” Luke 2:7. 

144. Now, as this event was immediately con- 
nected with the first advent of Jesus on earth, and 
clearly seems a Providential circumstance connected 


AUGUSTUS 105 


therewith, if Daniel had omitted to mention so im- 
portant an event, we would wonder why to the verge 
of doubting the inspiration of the prophecy. Probably 
because the prophet mentions the ruler as a raiser of 
taxes, the evangelist is inspired to give his name and 
the most important event of his life, because of its 
connection with the Savior of the world, to confirm the 
prophecy while recording the historic fact. 


145. The following is the remaining portion of 
the verse: 

“* * But in few days he shall be destroyed, 
neither in anger nor in battle.” 


146. This seems to be sufficiently explained by 
the following from Gibbon: 

“In the consideration of the Imperial government 
we have frequently mentioned the artful founder un- 
der his well known title of Augustus, which was not, 
however, conferred upon him till the edifice was almost 
completed. * * * Soon after a severe defeat of his 
general, Varus, preyed upon his mind and he died, 
ag 0 ie 


CHAPTER XV 


: Tiberius 


“A vile person.”—“Came in peaceably.”—“With the arms of a 
flood.”—Messiah cut off; and Jerusalem destroyed—Prince 
of the Covenant was Jesus, not Philometer—Bible Commenta- 
tors were switched off by the Augustinian Rollin to shield his 
Church—The clergy a special class—The Old Covenant of 
works, not keeping step with progress, Jesus made the foretold 
New Covenant of grace.—Daniel’s statement thereof literally 
fulfilled—tTiberius, “after the league made with” Sejanus, 
“worked deceitfully.’—‘“Became strong with a few” soldiers 
in a commanding position. 


VERSE 21. And in his estate shall stand up a 
vile person, to whom they shall not give the honor of 
the kingdom [public inauguration was not given to 
Tiberius]: but he shall come in peaceably, and obtain 
the kingdom by flatteries. 

147. ‘In his estate’ is an expression used of 
Augustus, the adopted son of Caesar, and of Tiberius, 
the adopted son of Augustus, each of whom obtained 
and utilized the great Caesar estate. Few, if any, 
viler persons are known to history. Merivale char- 
acterizes Tiberius as ‘‘a man singularly dark and in- 
scrutable, with a stern, penetrating mind, the most 
artful of dissemblers and most terrible of monsters.” 
The historian White says: 

“Tiberius was fifty-six years old when he 
ascended the throne, professing great unwillingness to 
take upon him its important cares,” “until after the 
death of Caesar’s grand-nephew, Germanicus, an heir 
apparent,” when “all restraints being now removed the 
tyrant gave loose rein to his cruel and sensual passions.” 

148. Willard says: 

“At first he dissembled and appeared to govern 
with moderation, but the mask soon dropped.” 

VERSE 22. And with the arms of a flood shall 
they be overflown from before him, and shall be 
broken; yea, also the Prince of the Covenant. 


TIBERIUS 107 


149. In the ancient mysteries “it rains’ were 
words of caution to indicate the approach or presence 
of an enemy; and from Noah’s day a “flood”? meant 
an overwhelming force, and this is clearly Daniel’s 
meaning; and the facts accord therewith. The first 
part of this verse seems simply more elaborately set 
forth in Spofford’s historical collection, art. ‘“Tiberi- 
us?” 

“He deprived the people of the right to vote for 
consuls and other magistrates. The functions of the 
comitia were transferred to the senate and hence to the 
emperor, who thus swept away the last remnant of 
liberty. * * He was suspected of being accessory to 
the death of his nephew, Germanicus (19 A. D.). 
He began a system of espionage and encouraged 
delators or criminal informers, who were stimulated 
by premiums on their mischief. Innocent persons were 
often accused of treason and put to death on false 
accusation.” 


150. The last part of the verse is set forth by 
Willard as follows: 

“Tt was under the administration of this most 
debased of men that our Lord Jesus Christ was cruci- 
fied in Judea.” 


151. Following close upon the facts of this 22nd 
verse pressed the destruction of Jerusalem by Titus; 
and desolations continued in Judea from the death of 
the Messiah to the end of Vespasian’s war with the 
Jews, just as predicted in the vision given in Dan. 
9 :2-6. 

“And after three score and two weeks shall Mes- 
siah be cut off, but not for himself; and the people of 
the prince that shall come shall destroy the city and 
the sanctuary; and the end thereof shall be with a 
flood, and unto the end of the war desolations are 
determined.” 


108 TIBERIUS 





152. Merivale, in 9 Spofford, 14, says: 
“The Jews were then in a state of extreme effer- 
vescence. One leader had risen after another, and 
under the title of Christ, or the Messiah, had engaged 
their religious sympathies and excited their hopes, by 
appeal to ancient prophecies and traditions. In the 
Spring of 70 A. D., Titus, with an army of about 
75,000 men, began the siege of Jerusalem, which was 
strongly fortified by nature and by art and was obsti- 
nately defended. The defense was impeded by the 
crowd of worshipers, computed at some hundreds of 
thousands, who had collected in the city for the cele- 
bration of the Passover. The besieged Jews were also 
weakened by intestine quarrels of factions, and yet 
were animated by furious fanaticism. Titus offered 
them honorable terms, which they twice refused, al- 
though the inhabitants were perishing by famine. Af- 
ter the siege had lasted several months, the Romans 
took the city by storm in September, 70 A. D., burned 
the temple, which had long been the divinely appointed 
place of worship of Jehovah, and destroyed the city, 
which had witnessed forty years earlier the crucifixion 
of Jesus Christ. It is estimated that a million persons 
perished during this siege and capture.” 

153. Attention is especially asked to the last 
words of this verse: 


“PRINCE OF THE COVENANT.” 


154. By this term the prophet meant Jesus 
Christ and not Ptolemy Epiphanes, as claimed by Rol- 
lin, to shield his church from the maledictions of the 
prophecy. He successfully decoyed the learned for 
years. Under the ministrations of the apostles and 
their pupils, many of the early Christians looked to 
human teachers not far short of the speech of Lyconia; 
“The gods are come down to us in the likeness of 


5 


PRINCE OF THE COVENANT 109 





9) 


men;” and there grew into existence a special class, 
“the clergy,” who claimed to be, and were accepted as, 
the proper guides in all matters of worship; from 
which, in time grew the Papacy. with its well known 
enslavement of conscience, and its domination in civil 
affairs. 

155. The historian Rollin was an earnest Augus- 
tinian Catholic priest who, in 1729, mightily served 
his mother church and the great patron saint he wor- 
shiped by the way he treated Daniel’s prophecies, prin- 
cipally in his chapters one and two of vol. 4, wherein 
he makes those prophecies close with Alexander’s suc- 
cessors; except the mention of the coming of the “‘final 
kingdom,” which he holds to be the kingdom of heaven 
on earth, with Christ as the veritable King. Indeed, 
to the orthodox Catholic Mind, Daniel’s prophecies 
must end with Alexander’s successors lest they reflect 
on the Catholic Church when it was a Church-State. 


156. To better understand the animus of Rol- 
lin, who led the world away from the truth, the fol- 
lowing citation may serve. Gibbon says, of the per- 
secutions of the Donatist sect of Christians by Hon- 
orius: 

“Three hundred bishops with many thousands of 
the inferior clergy, were torn from their churches, 
stripped of their ecclesiastical possessions, banished 
to the islands and proscribed by the laws, if they pre- 
sumed to conceal themselves in the provinces of Africa. 
Their numerous congregations, both in the cities and 
in the country, were deprived of their rights of citi- 
zens, and of the exercise of religious worship. * * 
By these severities, which obtained the warmest ap- 
probation of St. Augustine, great numbers were recon- 
ciled to the Catholic Church.” 


To use the words of the International Cyclopae- 
dia, “AUGUSTINE * * * the greatest of the Latin 


110 THE ROLLIN SWITCH 





fathers, was born at Tagaste, a town of Newmedia, on 
the 13th of November, 354 A. D. * * In 395 he was 
made colleague of Valerius. * In his desire to give 
glory to God, he sometimes forgot to be just to man. 
In illustration of this may be mentioned the fact (see 
Neander, Mosheim, and Waddington’s church histor- 
ies) that the maxim which justified the chastisement of 
religious errors by civil penalties even to burning was 
established and confirmed by the authority of Augus- 
tine and thus transmitted to following ages.” 

158. Many, probably most Bible commentators, 
follow the sanctity of traditional creed, and unhesi- 
tatingly travel the road marked out by Rollin, who 
may have so marked because that construction would 
shield his church; for he could not conceive that the 
church might be wrong. As a specimen, take the 
“Bible Commentary” of Jamieson, Fausset and Brown, 
all learned Doctors of Divinity, and able and good and 
pure men. They well illustrate the tenacity with 
which many theologians, big and little, cling to what 
some ancient worthy made sacred by saying it. Even 
great lawyers are loath to break from precedents, so 
universal is the feeling, ‘‘vox ante lucem, vox Det.” 
In their so-called ‘‘explanation” of the verse under 
consideration, these commentators give us (alas poor 
man, what a toady he is in Divine things!) the fol- 
lowing: 

“PRINCE OF THE COVENANT—Ptolemy 
Philometer, the son of Cleopatra, Antiochus’ sister, 
who was joined in covenant with him. Ptolemy’s 
guardians, while he was a boy, sought to recover from 
Epiphanes Coelo-Syria and Palestine, which had been 
promised by Antiochus the Great as Cleopatra’s dowry 
in marrying Ptolemy Epiphanes. Hence arose the 
war. Philometer’s generals were vanquished and Pelu- 
sium, the key of Egypt, taken by Antiochus, 171 B. 
Cz 


THE TWO COVENANTS lll 


159. From Rollin’s own account, Philometer’s 
reign was weak, cruel, perfidious, false, obscure and 
contemptible; and he says of him that at Rome he 
was held in the contempt he deserved. Polibius, in 
speaking of the ruin the kings of Macedon and Syria 
visited upon young Ptolemy Epiphanes says, “To them 
was applied what has been observed of fishes, that 
the larger ones, though of the same species, prey upon 
the lesser.” 4 Rollin, r5. 

160. Would the Lord communicate to His 
prophet many and detailed particulars about contempt- 
ible Philometer and little whippin-snapper Epiphanes 
and omit to mention the Savior of the world, to whom 
all Scripture points? 

161. There are two principal covenants: The 
Old Covenant—a covenant of works, where God prom- 
ised to bless and save man on condition of perfect 
obedience; and the New Covenant—a covenant of 
grace, where God promised to bless and save men on 
condition of their belief in Christ. There are also 
minor covenants spoken of in the Bible, (1) Between 
God and individuals: God covenanted with Adam, 
Gen. 6:16, 77; and with Noah after the flood, Gen. 9; 
(2) Covenants between man and man, or between 
tribes and nations by which each party bound himself 
under an oath, calling God as a witness and vindicator 
to punish a violation, Gen. 77:45, 50, 52; 21:30, 37; 
Josh. 9:6, 15:1 Sam. rr:r. But all Scripture coven- 
ants contain the element of God as the Judge and 
Ruler. Therefore, since “Prince” is the title applied 
to a king’s son, “Prince of the Covenant” is “the Son 
of God”’ in other form of words. . 

162. OF THE OLD COVENANT no wel! 
informed person can be ignorant, for it is fully and 
explicitly set forth in unmistakable words in Deut. 


4:1}. 


112 THE TWO COVENANTS 


“And He declared unto you His covenant, which 

_ He commanded you to perform, even ten command- 
ments; and He wrote them upon tables of stone.” See, 
also, Ex. 79:3-8. 

163. These ten commandments, and nothing be- 
yond, constitute the Old Covenant; for after God 
had spoken His law (‘“‘the covenant which He com- 
manded,” Ex. 20:3-77), it is written: 

“And he added no more: And He wrote oa i: 
two tables of stone, and delivered them unto me.’ 
Deut. 5:22. 

164. The Old Covenant, the Deosianes was the 
constitution of the government of Israel, made for 
them by God Himself; and it remained intact until 
amended by Jesus Christ, who thereby gave us 


THE NEW COVENANT. 


“Behold, the days come, saith the LORD, that 
I will make a new covenant with the house of Israel, 
and with the house of Judah; not according to the 
covenant that I made with their fathers, in the day 
that I took them by the hand, to bring them out of 
the land of Egypt.” Jer. 37:32, 32. 

165. Quoting these and the two succeeding 
verses the sacred writer says: 

“But now hath He obtained a more excellent 
ministry, by how much also He is mediator of a bet- 
ter covenant, which was established upon better prom- 
ises. For if that first covenant had been faultless, 
then should no place have been sought for the second.” 
Heb. 8:6, 7. 

166. The Epistle, continuing the subject, de- 
scribes the old form of worship, resembling the secret 
worships of other nations, of part of which the writer 
says he cannot speak particularly (for his writings 
show he was an Essene), and adds: 


THE TWO COVENANTS 113 


“How much more shall the blood of Christ, who, 
through the Eternal Spirit offered Himself without 
spot to God, purge your conscience from dead works 
to serve the Living God? [Greek déathrece, indiscrim- 
inately translated “covenant” or “‘testament’’| that by 
means of death, for the redemptions of the transgres- 
sions that were under the first testament, [the Hebrew 
word berth is also translated “covenant” and “‘testa- 
ment,” festament being the Latin word for ‘‘coven- 
ant” ] they which are called might receive the prom- 
ise of eternal inheritance.” Heb. g:r4, 15. 

“The first is called the Old Covenant, from 
which we name the first part of the Bible the Old 
Testament, the Latin rendering of the word covenant. 
The second is called the New Covenant, or New Tes- 
tament.” S*mith-Peloubet Bible Dictionary. 


167. That the prophet Daniel, by the use of the 
term “Prince of the Covenant,” meant the Messiah, as 
also that the Messiah would amend the Covenant by 
causing the sacrifice and the oblation to cease, is made 
certain by what he says in Chap. 9:25-27. 

“KKnow therefore and understand, that from the 
going forth of the commandment to restore and build 
Jerusalem unto the Messiah the Prince shall be seven 
weeks, and three score and two weeks; the street shall 
be built again, and the wall, even in troublous times. 
And after three score and two weeks shall Messiah 
be cut off, but not for Himself; and the people of the 
prince that shall come shall destroy the city and the 
sanctuary; and the end thereof shall be with a flood, 
and unto the end of the war desolations are deter- 
mined. And he shall confirm the covenant with many 
for one week; and in the midst of the week he shall 
cause the sacrifice and oblation to cease, and for the 


114 THE TWO COVENANTS 


overspreading of abominations he shall make it des- 
olate, even until the consummation, and that deter- 
mined shall be poured upon the desolate.” 

168. This prophecy has been fulfilled in date 
and detail up to the last clause, including the “flood” 
that destroyed Jerusalem, also referred to in verse 22 
of Chapter Eleven, the direct consideration of which 
we now resume. 

The reader will pardon this digression, which 
seems necessary because of the Rollin-switch upon 
which the theological world was side-tracked by that 
once prodigiously popular Augustinian monk. 


170. TIBERIUS is also referred to in the fol- 
lowing: 


VERSE 23. And after the league made with 
him he shall work deceitfully; for he shall come up, 
and shall become strong with a small people. 


171. The ‘‘league” clearly refers to the arrange- 
ment of Tiberius with the commander of the Prae-. 
torian Guards. In Spofford it is said 

“The man on whom the Emperor relied was Ae- 
lius Sejanus, * * * in command of the Praetorian 
bands, the garrison of the city, and the body guard of 
the prince, and was thereby the protector of his person 
and the instrument of his most violent actions.” ‘“‘Se- 
janus was left in sole possession of all ostensible pow- 
er. In 31 A. D. he was appointed Consul for five 
years; but not content with the actual, undisputed au- 
thority, which he was permitted to wield, the insa- 
tiable love of power led him to form a conspiracy to 
assassinate Tiberius when he should return to Rome. 
One of the conspirators revealed the plot to Antonio 
(a daughter of Mark Antony), who revealed it to 
Tiberius. The crafty Emperor formed a cunning and 
intricate plan to circumvent and destroy the treacher- 


TIBERIUS ib gs 


ous minister, and chose Marco to execute it. The 
senate was convoked, * the Emperor * * denounced 
Sejanus as a traitor. Sejanus was immediately exe- 
cuted by the obsequious senate (31 A. D.) and his 
family, kinsmen and friends shared his fate in a gen- 
eral massacre. The proscription that followed extend- 
ed far and wide, and Marco then became the Emper- 
or’s favorite.” 

172. Tiberius “became strong with a few peo- 
ple— secured absolute control—;” and of this the his- 
torian says: 

“Under the fair pretenses of relieving Italy from 
the heavy burden of military quarters, and of intro- 
ducing a stricter discipline among the guards, he as- 
sembled them at Rome, in a permanent camp, which 
was fortified with skillful care, and placed in a com- 
manding situation.” 7 Gibbon 157. 


CHAPTER XVI 
Nero 


Entered peaceably with a fat treasury—The first religious perse- 
cution of Rome—Robbed the rich and scattered the spoil 
among | the poor for evil purposes. —His persecutions Ss 
for a “time,” i. e., 360 years to “the last of the Romans, ”. 
Gentile Forecast of the end. 


VERSE 24. He shall enter peaceably even on 
the fattest places of the province; and he shall do that 
which his fathers have not done, nor his father’s fa- 
thers; he shall scatter among them the prey, and 
spoil, and riches; yea, and he shall forecast his devices 
against the strongholds, even for a time. 

173. W. W. Capes, in 8 Spofford, says: 

“Nero began his reign as a virtuous and model 
ruler.” ‘He was saluted as Imperator by the soldiers 
and the senate confirmed the decision of the army.” 
“The first five years of Nero’s principate were long 
celebrated as an era of virtuous and able govern- 
ment.” ‘He held the balance between the senate and 
the people and succeeded in gratifying both.” “He 
inherited from Claudius a full treasury and a flour- 
ishing revenue, and the financial measures of his reign 
afforded some indication of a wise and intelligent 
policy.” 

174. He did that which his fathers had not 
done, for never before in the history of Rome had 
there been religious persecutions by the government, 
itself. Of the happy condition in this respect, in 7 
Gibbon, 73, it is said: 

“The policy of the Emperor gat the senate, so 
far as it concerned religion, was happily seconded by 
the reflections of the enlightened, and by the habits 
of the superstitious, part of their subjects. The vari- 
ous modes of worship, which prevailed in the Roman 


NERO 117 


world, were all considered by the people as equally 
true; by the philosopher as equally false; and by the 
magistrate, as equally useful. And thus toleration 
produced not only mutual indulgence, but even reli- 
gious concord.” 


175. But with Nero this happy condition ceased 
and religious persecutions became and remained the 
order of the Roman Empire for three hundred and 
sixty years. The Emperor was suspected of having set 
fire to Rome for his own amusement, which aroused 
such indignation as to alarm him. Of this, in 8 Spof- 
ford, art. “Nero,” it is said: 

“In order to remove suspicion from himself, the 
ruthless tyrant charged the crime on the Christians. 
Many of these innocent people were seized by his or- 
der, and some of them were condemned to be wrapped 
in pitched cloth and burned to illuminate his own 
gardens.” 


176. In the vision of the ram and the goat, 
Dan. 8:ro, speaking of Rome after it had become very 
great, in regard to this subdivision, it is said: 

“And it waxed great, even to the host of heaven 
(Christianity had made a marked growth); and it 
cast down some of the host (Christian common people) 
and of the stars to the ground, and stamped upon 
them.” 


177. The two brightest stars in the gallaxy of 
great and good people, the apostles Peter and Paul, 
“were cast down and stamped upon.’ Origen says: 

“Peter felt himself unworthy to be put to death 
in the same manner as his master, and was therefore 
at his own request, crucified with his head down- 
ward.” 

178. Nero preyed upon the rich and spoiled 
them of their wealth, and robbed the temples, and 


118 NERO 





scattered the spoils among the rabble to make himself 
safe while indulging in his vicious persecutions. Capes, 
in the article above quoted from, says: 

“Then he entered upon a new career of bolder 
crime and atrocity, putting to death many of the no- 
bles who tempted him by their wealth,” “and he even 
robbed the temples,” ‘‘and at the same time he courted 
the favor of the rabble” “by supplying them their 
necessities with money and provisions and erecting 
houses for their use.” 


179. The last subdivision of this verse is of 
monumental importance. It has been so strikingly, so 
wonderfully fulfilled that it is quoted again: 

‘“« * Yea, and he shall forecast his devices against 
the strongholds, even for a time.” 


180. The prophet signals the importance of this 
prophecy by the word of emphasis, “Yea!” The 
Christian religion has been and is the ‘‘stronghold of 
man”; and to its beneficent influence, with a cer- 
tainty almost beyond a doubt, we can trace the advance 
of his civilization, intellectual and moral; and the 
highest element of that civilization is religious tolera- 
tion, the liberty of conscience—religious liberty. Even 
pagan countries have realized a measure of advance- 
ment when and wherever there has been universal tol- 
eration. 


181. This persecution, forecasting its evil in- 
fluence against the freedom of man’s mind and soul, 
his right to worship his Maker as conscience may dic- 
tate, is an assault upon the strongest of man’s strong 
holds. We can see the wisdom of the emphasis given 
the last clause of the verse by its first word, “yea”; 
and we almost shudder at the thought that the prophet 
seems to indicate that the evil influence of the per- 
secution would continue “even for a TIME.” 


NERO FORECASTS HIS DEVICES 119 


182. In symbolic prophecy certain words have 
a symbolic meaning; and “‘time’’ seems to be one of 
them, as is made clear by two texts in Revelations: 

“And to the woman were given two wings of a 
great eagle, that she might fly into the wilderness, 
into her place, where she is nourished for a time, and 
times, and half a time, from the face of the serpent.” 
Rev. 12:14. 

183. Now, as this same fact is represented in 
other words, we can take a step towards understanding 
it by reading: 

“And the woman fled into the wilderness, where 
she hath a place prepared of God, that they should 
feed her there a thousand two hundred and three score 
days.” Rev. 12:6. 

184. It therefore appears that ‘‘a time and 
times and half a time” is equal to 1,260 days, or three 
and one-half years of 360 days each year. A time, 
then, is a year of days. These ‘“‘days” being in sym- 
bolic prophecy are themselves symbolic; hence let us 
read the rule for reckoning symbolic days: 

“This shall be a sign to the house of Israel; I 
have appointed thee each day for a year.” Eze. 4:3-6; 
Num. 14:34. 

185. Nero became Emperor A. D. §4, insti- 
tuted his devices—religious persecutions—in 65, and 
continued them up to his death, which occurred in 68. 
If, then, he forecast or extended his devices (insti- 
tuted a law or practice that continued) for a TIME, 
meaning 360 years, it would bring us up to 428 A. 
D., and as much later as “time” may be modified by 
“even,” which would seem to extend the date perhaps 
a little beyond the year of days-from the commence- 
ment of its forecast or extension. That these devices 
were grave is manifest by the word of emphasis— 
“vea”—and that they refer to the religious persecu- 


120 EVEN FOR A TIME 


tions by Nero’s successors, the emperors of Rome, 
there appears no foundation for a doubt. Valentinian 
iii, the last emperor of Rome, the last man who could 
enforce Roman law, ascended the throne of the West, 
A. D. 425, just 360 years after Nero commenced to 
persecute the Christians. Of his two generals, Aetius 
and Boniface, Gibbon says, ‘“They may be deservedly 
called the last of the Romans.” The Roman Empire 
was no more. Speaking of the religious persecutions 
instituted by Nero, Gibbon says: 

“The religious policy of the world seems to have 
assumed a more stern and intolerant character to op- 
pose the progress of Christianity.” /. 7, p. 587. This 
persecution of the Christians was continued with more 
or less severity, from Nero to Constantine, who, in 
324, issued an edict of toleration; but he never ceased 
to persecute those Christians who dared to differ from 
himself. ‘Constantine easily believed that the her- 
etics who presumed to dispute zs opinions, or oppose 
his commands, were guilty of the most absurd and 
criminal obstinacy and that a seasonable application 
of moderate severities might save those unhappy men 
from the danger of an everlasting condemnation.” 
V. 2, p. 201. “Constantine and his suecessors—the 
Emperors—still continued to exercise a supreme juris- 
diction over the ecclesiastical order; and the sixteenth 
book of the Theodocian code represents,under a va- 
riety of titles, the authority which they assumed in 
the government of the Catholic Church.” Id. 185. 


186. The sons of Constantine, though educated 
as Christians, were more severe on both pagan and 
Christian than had been their father, bad as he was; 
and the emperors who succeeded furnished a series of 
horrid and disgusting pictures of iron hooks, red hot 
beds, racks, and scourges, and every variety of torture 
which savage executioners could inflict upon the hu- 


EVEN FOR A TIME 121 


man body, down to and including Valentinian ii, the 
last, and to which Nero forecast his devices against 
the strongholds—the end of the “time.” Gibbon gives 
a fitting account of the end of the Empire of Rome 
upon the assassination of Valentinian iii: 

“As early as the time of Cicero and Varro, it 
was the opinion of augurs, that the twelve vultures 
which Romulus had seen, represented the fwe/ve cen- 
turies, assigned for the fatal period of his city. This 
prophecy, disregarded perhaps in the season of health 
and prosperity, inspired the people with gloomy ap- 
prehensions, when the twelfth century, clouded with 
disgrace and misfortune, was almost elapsed; and 
even posterity must acknowledge with some surprise, 
that the arbitrary interpretation of an accidental or 
fabulous circumstance has been seriously verified in 
the downfall of the Western Empire. But its fall 
was announced by a clearer omen than a flight of vul- 
tures; the Roman government appeared every day less 
formidable to its enemies, more odious to its subjects. 
The taxes were multiplied with the public distress; 
economy was neglected in proportion as it became 
necessary; and the injustice of the rich shifted the 
unequal burden from themselves to the people, whom 
they defrauded of the indulgences that might some- 
times have alleviated their misery. The severe in- 
quisition which confiscated their goods, and tortured 
their persons, compelled the subjects of Vanlentinian 
to prefer the more simple tyranny of the barbarians, 
to fly to the woods and mountains, or to embrace the 
vile and abject condition of mercenary servants. They 
abjured and abhorred the name of Roman citizens, 
which had formerly excited the ambitions of mankind. 
The Armorican provinces of Gaul, and the greatest 
part of Spain, were thrown into a state of Disorderly 
Independence, by the confederation of the Bagaudae; 


122 EVEN FOR A TIME 


and the Imperial ministers pursued with proscriptive 
laws, and ineffectual arms, the rebels whom they had. 
made. If all the barbarian conquerors had been an- 
nihilated in the same hour, their total destruction 
would not have restored the empire of the West.” 
3 Gibbon 207-8. 

NOTABILIA. From Nero the prophet steps. 
over a long line of emperors, with their persecutions 
and assassinations, to the most terrible of Christian. 
persecutors. 


CHAPTER XVII 


Diocletian 


The reign memorable for its persecutions—The first act was to 
“stir up his power and his courage” by associating the cruel 
soldier Maximian to help him against the Africans and others. 
—The confederacy of five Moorish Nations assailed him from 
the South “with a very great and mighty army.”—Gallerius 
and Constantius made sons-in-law and associates—They fore- 
cast devices and secured the last “triumph” of Rome.—Three 
of the four destroyed by those “who fed on the portion of 
his meat.’—Gallerius forced an edict of persecution and 
Diocletian’s abdication and death—His wife and daughter 
insulted and murdered—Gallerius’ living flesh consumed by 
worms.—Constantius, with Christian household, proclaimed 
toleration—Maximian after three abdications, was murdered 
by his son-in-law, in whose favor the army overflowed.—Con- 
stantine allowed his father-in-law to select the manner of his 
death—“Many fell down slain” and Rome again had but one 
ruler who established Constantinople and the Christian 
Religion. 


VERSE 25. “And he shall stir up his power 
and his courage against the king of the south with a 
great army; and the king of the south shall be stirred 
up to battle with a very great and mighty army; but 
he shall not stand; for they shall forecast devices 
against him.” 


187. Thus far we have found that Scripture 
prophecy treats of leading and important events that 
affect the progress of man towards a higher and bet- 
ter civilization for weal or woe. Certainly no Em- 
peror of Rome persecuted God’s people, or did greater 
violence to the principles of civil liberty than Dio- 
cletian and those he associated with him, who there- 
fore constituted his administration, to-wit: Diocle- 
tian, Maximian, Galerius, and Constantius, who, 
united, constituted the ruling power. 

“As the reign of Diocletian was more illustrious 
than any of his predecessors, so was his birth more 
abject and obscure. * * A distinct line of separation 


124 DIOCLETIAN 


was hitherto preserved between the free and servile 
part of mankind. The parents of Diocletian had 
been slaves. sr Gibbon 473. 


188. Certain it is that in accordance with the 
first clause of verse 25, Diocletian, finding himself 
threatened on every side, immediately “‘stirred up his 
power and his courage” by associating a friend and 
soldier, Maximian, with him in the government. Lac- 
tantius, whom Constantine afterwards employed as 
instructor of his eldest son Crispus, accuses Diocle- 
tian of timidity; and Gibbon, who takes the opposite 
view, as far as facts will permit him, says: “But he 
appears not to have possessed the daring and generous 
spirit of a hero, who courts danger and fame, dis- 
dains artifice, and boldly challenges the allegiance of 
equals.” He therefore needed to “stir up his cour- 
age.” In this Maximian could be of service, for war 
was the only art he professed. Of him Gibbon says: 

‘He was born a peasant, was ignorant of letters, 
careless of laws, insensible to pity, a ready instrument 
of cruelty, haughty and turbulent. 


189. From the Nile to Mount Atlas, Africa 
- was in arms; and the confederacy of five Moorish na- 
tions was “‘stirred up with a very great and mighty 
army,” and issued from their deserts to mvade the 
peaceful provinces of Rome; and because of these 
threats and dangers the two emperors divided their 
powers, .and, as Gibbon says: 

“Conferred on two generals of approved merit 
an equal share of the sovereign authority.” * * To 
strengthen the bonds of political, by those of domes- 
tic union each of the emperors assumed the character 
of a father to one of the Caesars, Diocletian to Gale- 
rius, and Maximian to Constantius; and each, oblig- 
ing them to repudiate their former wives, bestowed 


DIOCLETIAN 125 


his daughter on his adopted son. These four prin- 
ces distributed among themselves the wide extent of 
the Roman empire. rs Gibbon 476-17. 


190. This administration verifies that passage 
of scripture which declares: “The Most High ruleth 
in the kingdom of men and giveth it to whomsoever 
he will, and setteth up over it the basest of men’; 
for in this case we can now see its vast influence over 
those future events of the world set forth in Daniel’s 
prophecies. 


191. “The king of the South,” “stirred up with 
a very great and mighty army” could “not stand” 
because Diocletian ‘‘forecast devices against him” in 
this way: He first fortified his own camp, rendering 
it impregnable to sallies, and then cut off the acque- 
ducts which conveyed the waters of the Nile into every 
quarter of the immense city of Alexandria. The city 
fell and many thousands of the citizens perished in 
promiscuous slaughter, and few obnoxious persons in 
Egypt escaped either death or exile. The fate of Bu- 
siris was still more melancholy. The reduction of 
Egypt was immediately followed by the Persian war. 
It was reserved for the reign of Diocletian to vanquish 
that powerful nation, and to extort a confession from 
the successor of Artaxerxes of the superior majesty 
of the Roman Empire (see 1 Gibbon 428). In the 
war with Persia, the third engagement was a complete 
overthrow of the Roman army, through the rashness 
of Galerius, who unaccountably escaped. He again 
passed the Euphrates with a mighty army, avoided 
the plains and fell upon the Persians in the night in 
a successful surprise, annihilating Narses’ army with 
dreadful slaughter. Thus, again “they forecast their 
devices against him.” After these victories the con- 
querors indulged themselves in a triumph, and it was 


126 DIOCLETIAN 


the last Rome ever beheld. Soon after this the em- 
perors ceased to vanquish and Rome ceased to be the 
capital of the empire. See 1 Gibbon 433, 440. 


VERSE 26. Yea, they that feed on the por- 
tion of his meat shall destroy him and his army shall 
overflow; and many shall fall down slain. 


192. After the Persian war Galerius, who, by 
his extraordinary successes was rendered powerful, ex- 
torted from Diocletian an edict against the Christians 
that resulted in the most extensive. and severe perse- 
cutions ever known in the history of the Roman Em- 
pire. While these were at their highest Galerius left 
Rome and returned to Nicodemia, alleging his tear of 
the Christians; and Diocletian abdicated—forced so 
to do by Galerius, his adopted son and son-in-law, as 
we are informed by Lactantius, the ‘‘Christian Cicero” 
and trusted friend of Constantine; and from his 
statements he could not be mistaken. The old emperor 
was thus destroyed by one whom he had fed and nur- 
tured. Maximian was forced to abdicate, but he re- 
sumed authority later. Diocletian confined himself, 
or was confined, in a palace at Salona; his wife and 
daughter were insulted and murdered by Maximin, 
a nephew of Galerius, whom Diocletian had made 
Caesar; and it is affirmed that he prudently withdrew 
himself from their power by a voluntary death. Of 
one of this quartet administration there was a queer 
and remarkably literal fulfillment of the prophecy: 

“Galerius’ death was occasioned by a very pain- 
ful and lingering disorder. His body, swelled by an 
intemperate course of life to an unwieldly corpulence, 
was covered with ulcers, and devoured by an in- 
numerable swarm of those insects which have given 
their name toa most loathsome disease.” z Gibbon 475. 


193. Constantius was of a mild and human dis- 
position. As long as he remained in the subordinate 


CONSTANTINE 127 


position of Caesar he could not reject the edict of per- 
secution, or openly disobey Maximian, in whose divi- 
sion he was; but as soon as he became Augustus he 
proclaimed toleration. His household had at all times 
been Christians. He died in York, Britain, fifteen 
months after he became Augustus, and was succeeded 
by his son, then eighteen years of age. 


CONSTANTINE. 


194. The army of Britain and Gaul “over- 
flowed,” as in the text, and forced the office of Au- 
gustus upon Constantine; and he found that the va- 
rious descendants of the original rulers has extin- 
guished all relatives but his and their immediate ones, 
and they were warring with each other. Old Maxim- 
ian had resumed office, but he now sought Constan- 
tine, because of his superior strength, gave him his 
daughter Fausta in marriage and resigned a second 
time. 

195. An invasion of the Franks summoned Con- 
stantine to the Rhine, when the old monarch, Maxim- 
ian craftily invented a report of Constantine’s death, 
ascended the throne, seized the treasures, was again 
defeated by his son-in-law (whom Diocletian had edu- 
cated in arms), and was allowed to select the manner 
of his death. Licinius and Constantine extinguished 
all the other royal lines remaining alive and then en- 
gaged in a bitter war with each other in which “many 
fell down slain.” Licinius was finally conquered, by 
which, in 324 A. D., “The Roman world was again 
under the authority of one emperor, thirty-seven 
years after Diocletian had divided his power and prov- 
inces with his associate Maximian. * * ‘The foun- 
dation of Constantinople, and the establishment of 
the Christian religion, were the immediate and mem- 
orable consequences of this revolution.” z Gibbon 506. 


CHAPTER XVIII. 
State-Church Blend 


Clay the symbol of the union of Church and State—Constantine, 
at the Council of Nice, united Church with State—Augustin 
gave it the spirit of the Inquisition—From the persecutions 
resultant from the clay Rome was sacked by Genseric; and 
was cut up into Ten Kingdoms—A glint at the diversity of 
the Church-State beast sickened Daniel. 

196. Following Daniel’s prophecies in the or- 
der of time, the next seems to be contained i in Nebu- 
chadnezzer’s dream: 

“His legs of iron, his feet of iron and clay,” of 
Dan. 2:3, is expounded by the prophet as follows: 

“And whereas thou sawest the feet and toes, part 
of potters’ clay and part of iron, the kingdom shall 
be divided; but there shall be in it of the strength 
of the iron, for as much as thou sawest the iron mixed 
with miry clay. 

“And as the toes of the feet were part of iron 
and part of clay, so the kingdom shall be partly strong 
and partly broken (brittle). 

“And whereas thou sawest iron mixed with miry 
clay, they shall mingle themselves with the seed of 
men; but they shall not cleave one to another, even 
as iron is not mixed with clay.” Dan. 2:41-4}. 


197. The element of strength of the great Ro- 
man Empire was patriotism and the courage of its. 
military organizations; but the element of weakness, 
represented by the “potters’ clay” in the feet, and 
“miry clay” in the toes, in the light of subsequent: 
facts it is now evident was its union of church and 
state, whereby its rulers were empowered to dictate 
in all matters of religion; and which led to the many 
religious persecutions found in its history; thus mak- 
ing enemies of all devout persons who might differ 
from the emperor as to what was the will of heaven;: 


STATE-CHURCH BLEND AND INTOLERANCE 129 


and conflicting with the innate feeling of truly brave 
people, that duty to God is an allegiance separate 
from and higher than man’s duty to the state. The 
Savior expressed the correct, the heavenly principle 
implanted in man for his best good: “‘Render to Cae- 
sar the things which are Caesar’s, and to God the 
things which are God’s.” Thus, an entire separation 
should be maintained between the State and Church. 
Nero instituted a persecution of the followers of 
Christ, that was continued by successive emperors, 
with more or less of bitterness, in the vain hope of 
stamping out that sect; but it grew and multiplied in 
the face of all these persecutions, veteranizing man’s 
love of liberty, so that Constantine, the successor of 
the most bitter of persecuting administrations, saw 
that his success would be better assured by making the 
Christians his friends; and from his edict of Milan 
granting the Catholic Church the right to live and wor- 
ship, Christianity grew with him until he, himself, 
embraced it and gave it the sanction of law. In 
325, A. D., he convened the Council of Nice, whose 
decrees were published under Imperial authority, and 
thus the religious views of that body became the law 
of the Roman world. 

“Tt was long since established as a fundamental 
maxim of the Roman constitution, * * that the care 
of religion was the right as well as the duty of the 
civil magistrate. * * The office of supreme pontiff, 
which, from the time of Numa to that of Augustus, 
had always been exercised by one of the senators, was 
at length united to the Imperial dignity. * * The 
same marks of respect, which Constantine had paid to 
the persons of the saints and confessors, were soon 
exacted by the pride of the episcopal order. A secret 
conflict between the ecclesiastical jurisdictions embar- 
rassed the operations of the Roman government. The 


130 STATE-CHURCH BLEND AND INTOLERANCE 


emperor imbibed the maxims of persecution; and the 
sects which dissented from the Catholic Church were 
afflicted and oppressed by the triumph of Christian- 
ity.”"—2 Gibbon 185-6, 201. 

198. The new Rome-State-Church, from its es- 
tablishment by Constantine, grew in this line and trend- 
Neander, at page 217, says: 

“It was by Augustin that a theory was proposed 
and founded, which, tempered though it was, in its 
practical application, by his own pious, philanthropic 
spirit, nevertheless contained the germ of the whole 
system of intolerance and persecution which ended in 
the tribunal of the inquisition.” 

The emperor Honorius was persuaded to inflict 
the most rigorous penalties on a faction which had so 
long abused his patience and clemency. * * But the 
fanatics, who still persevered in their opposition, were 
provoked to madness and despair; the distracted 
country was filled with tumult and bloodshed. * * 
Under these circumstances, Genseric, a Christian, but 
an enemy of the orthodox communion, showed himself 
to the Donatists (“who denied apostolic succession, 
and had the inflexible zeal of freedom,’—2 Gibbon, 
204) as a powerful deliverer, from whom they might 
reasonably expect the repeal of the odious and op- 
pressive edicts of the Roman emperors; * * and the 
intolerant spirit which disgraced the triumph of Chris- 
tianity, contributed to the loss of the most important 
province of the West.—}? Gibbon, 130-31. 


THE TEN KINGDOMS. 
199, By looking again at Nebuchadnezzer’s 
dream we find: 
“The kingdom shall be divided.” 
200. The uniting of Church and State super- 
induced persecutions which caused the division of the 
empire by Vanentinian i, in A. D. 364, into the East- 


THE TEN KINGDOMS 131 


ern or Grecian Empire, and the Western o* Roman 
Empire, with Valens as emperor of the West with 
his capitol at Rome. During the reign of Valentinian 
iil, Rome was sacked by Genseric, who came to the 
relief of the Donatist Christians; and while the West- 
ern Empire maintained a quasi existence for a time, 
‘it was soon cut up into ten kingdoms. Thus it is 
proven that the uniting of church and state produced 
the disruption of the Roman Empire, and was the 
“clay” of Nebuchadnezzer’s dream. In Daniel’s 
dream, chap. 7, both the fact and the cause of the di- 
vision are announced in verse 7: 

“© * And it was diverse from all the beasts that 
were before it; and it had ten horns;” 

The vés vitae of that persecuting diversity was the 
unity of church and state. 

201. Observe that Daniel was troubled because 
of the diversity of the beast, as shown in verse 19 of 
the chapter just quoted from: 

“Then I would know the truth of the fourth 
beast, which was diverse from all the others [because 
of its religious persecutions, a thing theretofore un- 
known |, exceeding dreadful, whose teeth were of iron, 
and his nails of brass; which devoured, brake in pieces, 
and stamped the residue with his feet.” 


202. A view of these terrible persecutions, even 
though it be a passing glint of the picture, was so 
much more terrible than anything the world had ever 
seen or heard of in his day, assuredly it was enough 
to cause him to record: “I, Daniel, was grieved in 
my spirit in the midst of my body, and the vision of 
my head troubled me.” Giving the explanation of 
the vision the prophet says: 

“«* %* The fourth beast shall be the fourth king- 
dom upon earth, which shall be diverse from all king- 
doms {a man-killing nation for God’s sake], and shall 


132 THE TEN KINGDOMS 


devour the whole earth, and shall tread it down, and 
brake it to pieces. And the ten horns out of this king- 
dom are ten kings [kingdoms] that shall arise; and 
another shall arise after them; AND HE SHALL BE 
DIVERSE FROM THE FIRST, and he shall subdue 
three kings.” Dan. 7:23, 24. 

203. He was diverse, very; but this feature will 
be treated later, in due time. 

“The ten nations which were the most instru- 
mental in breaking up the Roman empire may be 
named (without respect to the time of their establish- 
ment) as follows: The Huns, Ostrogoths, Visigoths, 
Franks, Vandals, Suevi, Burgundians, Heruli, Anglo- 
Saxons, and Lombards. The connection between 
these and some of the modern nations of Europe, is 
still traceable in the names, as England, Burgundy, 
Lombardy, France, etc. See Newton on the Prophe- 
cies.” —Bible Readings, p. 2}. 


CHAPTER XIX 


Justinian & Theodora 


In the ripeness of his greatness Daniel tells of the Strategic point: 
The “diverse state-church” of Rome; and the “diverse from 
the first,’ the New Kingdom, The Church of Rome.—Justinian 
and Theodora place this horror—‘“Both their hearts to do 
mischief.”—Justinian’s persecutions—The wickedness of his 
equal colleague Theodora—‘“They speak lies at one table.”— 
Their great object to establish church unity “did not prosper 
because its end was at the time appointed.”.—The Pope as 
Head of the Catholic Church—The growth of Episcopal ex- 
actions.—Efforts of Patriarch of Rome for leadership.—Jus- 
tinian proclaims Bishop of Rome as “Head of All the Holy 
Churches.”—Leads up to “establish the vision.” 


204. In the ripeness of his old age and states- 
manship the vision of the most pregnant events of the 
world’s future history past before the political philoso- 
pher, Daniel, in his waking hours, in the eighty-fourth 
year of his age, after over half a century’s incumbency 
of the premiership of the greatest nation on earth, had 
taught him the profound effect men and governments 
have upon each other. In this, his last recorded vision, 
he points out the great rulers, who have most affected 
the weal and woe of man in his search for divine truth 
for his physical, moral and intellectual betterment; 
tulers whose good and bad acts are of record for the 
thoughts of the thoughtful; rulers who laid the foun- 
dation upon which it was possible that “another di- 
verse kingdom should arise,’’ diverse from the pre- 
existence of the fourth which was diverse from all 
former kingdoms; all to be followed with the grand 
climax of a kingdom ruled by the people—‘“‘the peo- 
ple of the saints’—which should “never be destroyed.” 


205. The Roman Empire was ‘‘diverse” because 
of the union of state and church; but the church was 
the instrument of the emperor, and he used it for his 
vile persecutions. ~ 


134 THEIR HEARTS TO DO MISCHIEF 








206. The new kingdoms—the Church of Rome ~ 
was diverse from the Roman Empire; for while the 
empire had a state church as a strengthening institu- 
tion, the Church of Rome was itself the State of Rome, 
and its King or Pope was the King of God-worship 
of the civilized world for nearly 1,260 years, and 
King of the kings, who accepted him as the represen- 
tative of God on earth. 


207. The emperor and empress—joint rulers of 
Rome—who placed this new terror (the psychological 
advance picture of which sickened Daniel) in the way 
to dominate the Christian world, were Justinian and 
Theodora, of whom Daniel, in chapter xi, says: 


VERSE 27. And both these kings’ hearts shall 
be to do mischief; and they shall speak lies at one 
table but it shall not prosper; for yet the end shall be 
at the time appointed. 


208. Now, to establish the identity of Justin- 
ian & Theodora with the two kings whose hearts 
were to do mischief. In 1 Spofford, 339-40, it is 
said: 

“Thoroughly imbued with high ideas of his Im- 
perial authority in all matters of church as well as 
state, Justinian began a persecution of the Arians, 
Jews, and Pagans. Yet Theodora, the wife of this 
severely orthodox and persecuting emperor, had been 
an actress and even a courtesan. Her unbounded influ- 
ence over him is regarded as attesting her greater 
strength of character. In 527 he proclaimed her em- 
press and as his equal colleague in the empire. “The 
reproach of cruelty,’ says Gibbon, ‘so repugnant even 
to her softer vices, has left an indelible stain on the 
memory of Theodora.’ * * Theology seems to have 
been one of his ruling passions. He summoned a 
general council of the church to deal with heresy, en- 


THEIR HEARTS TO DO MISCHIEF 135 


acted stringent laws against heathen and heretics, and 
closed the school of philosophy at Athens because of 
his disapproval of their doctrines. By a strange fa- 
tality he finally lapsed into heresy himself.” 

209. After an unprintable description of The- 
odora’s wickedness, Gibbon says: 

“And when she passed through the streets, her 
presence was avoided by all who wished to escape 
either the scandal or the temptation.” 


210. And again at page 420: 

“Her numerous spies observed, and zealously re- 
ported, every action, or word, or look, injurious to 
their royal mistress. 'Whomsoever they accused were 
cast into her peculiar prisons, inaccessable to the in- 
quiries of justice; and it was rumored, that the torture 
of the rack, had been inflicted in the presence of the 
female tyrant, insensible to the voice of prayer or 
pity. * * The senator or bishop, whose death or exile 
_ Theodora had pronounced, was delivered to a trusty 
messenger, and his diligence was quickened by a men- 
ace from her own mouth. ‘If you fail in the execu- 
tion of my command, I swear by him who liveth for- 


1> 22 


ever, that your skin shall be flayed from your body! 


211. If any doubt remains as to Theodora’s heart 
being to do mischief, read Gibbon’s chapter xi, devoted 
to Theodora. But, returning to Justinian; Gibbon 
says: 

“Toleration was not the virtue of the times, and 
indulgence to rebels has seldom been the virtue of 
princes. But when the prince descends to the narrow 
and peevish character of a disputant, .he is easily pro- 
voked to supply the defect of argument by the plenti- 
tude of power, and to chastise without mercy the per- 
verse blindness of those who wilfully shut their eyes 
against the light of demonstration. The reign of Jus- 
tinian was a uniform yet various scene of persecution; 


136 THEIR HEARTS TO DO MISCHIEF 


and he appears to have surpassed his indolent predeces- 
sors, both in the contrivance of his laws and the rigor 
of their execution. * * It has been computed that one 
hundred thousand Roman subjects were extirpated in 
the Samaritan war, which converted the once fruitful 
province into a desolate and smoking wilderness. But 
in the creed of Justinian, the guilt of murder could 
not be applied to the slaughter of unbelievers; and he 
piously labored to establish with fire and sword the 
unity of the Christian faith.” ¢ Gibbon 14}, 145. 

212. The next clause of the verse fits just these 
historic characters, and none other known to the writer: 

‘“‘And they shall speak lies at one table.” 

213. Now read 4 Gibbon, 145-6: 

“But while Justinian strove to maintain the uni- 
formity of faith and worship, his wife Theodora, whose 
vices were not incompatible with devotion, had listened 
to the monophysite teachers; and the open or clandes- 
tine enemies of the church revived and multiplied at 
the smile of the gracious patroness. The Capitol, the 
palace, the nuptial bed, were torn by spiritual discord; 
yet so doubtful-was the sincerity of the royal con- 
sorts that their seeming disagreement was imputed by 
many to a secret and mischievous conspiracy against 
the religion and happiness of the people. The famous 
dispute of the THREE CHAPTERS, which has 
filled more volumes than it deserves lines, is deeply 
marked with this subtle and disingenuous spirit.” 

214. The prophecies of the last clause of this 
verse have also been fulfilled: 

“But it shall not prosper; for yet the end shall 
be at the time appointed.” 

215. The aim and object of Justinian’s admin- 
istration was to secure the permanent unity of the 
Christian church in doctrine and organization, and the 
acceptance of all this by the world; in the effort to 


THE POPE PROMOTED 137 


accomplish which he sacrificed many thousands of 
lives, as already shown. His efforts did not prosper 
—they utterly failed; and after a life of turmoil, per- 
secutions, murders and other crimes, his kingdom was 
again divided. Indeed, Mr. Scott, the commentator, 
says, that these political divisions have ever since 
been recognized as the ten kingdoms of Western Eur- 
ope. But Justinian did establish 


THE POPE OF ROME AS HEAD OF THE 
CATHOLIC CHURCH. 


216. Of this the prophet said: 
“Its end shall be at the time appointed.” 
217. And it was, as we shall see later. 


218. A secret conflict between the civil and ec- 
clesiastical jurisdictions embarrassed the operations of 
the Roman government, in the latter days of Constan- 
tine and thereafter, because of the exactions of the 
Episcopal order. From the growth of these exactions 
soon it was thought by many bishops that some one of 
their number should be selected as the head of the 
church. The Patriarch of Rome claimed that because 
Peter and Paul were both residents of that city, and 
it had long been the seat of the Caesars, he should 
be that one. This claim was not readily allowed by 
the other bishops; but they all conceded that the care 
of religion was always the care of the state, and its 
right; and since Constantine, the legal right of the 
emperor. When, therefore, Justinian, in 533, A. D., 
decreed that the Bishop of Rome should be the head 
of the Catholic Church, that designation was readily 
accepted, and has never since been seriously questioned 
by the membership for any considerable time. The 
following letter was sent to Pope John, Patriarch of 
Rome, informing him thereof : 


138 THE POPE PROMOTED 


“THE VICTORIOUS JUSTINIAN, the de- 
vout, the fortunate, the renouned, the triumphant, the 
ever august, 

To John, the most Holy Archbishop of the fos- 
tering city of Rome, and Patriarch: 

“Rendering honor to the Apostolic See and to 
your Holiness (as always was and is our desire), and 
reverencing your Blessedness, as befits a father, we 
have hastened to bring to the notice of your Holiness 
everything which concerns the condition of the church- 
es, since it has always been our great desire to guard 
the unity of your Apostolic See, and the standing of 
the holy church of God, which still maintains itself 
and endures unshaken with nothing to prevail against 
it. And so we have hastened to make subject to the 
See of your Holiness, and to unite with it, all the 
priests of the whole Eastern district. At present, then, 
we have held it necessary that there come to the notice 
of your Holiness the matters which are in commotion, 
however plain and certain they are, and however 
firmly they have always been guarded and declared 
by all the priests according to the doctrine of your 
Apostolic See. For we do not permit that any ques- 
tion be raised as to anything which concerns the state 
of the churches, however plain and certain it be, that 
be not also made known to your Holiness, who is the 
head of all the holy churches. For in all points (as 
has been said) we are eager to add to the honor and 
authority of your See. * * For thus the love of all 
for you and the authority of your See will grow the 
greater; and the unity of the holy churches, which 
has been disturbed, will be preserved to you, since 
through you all the blessed bishops will have learned 
the genuine doctrine of your Holiness, as to those 
points which have been referred to you. Now we en- 


THE POPE PROMOTED 139 


treat your Blessedness to pray for us, and to obtain 
for us the protection of heaven.” 


219. At the same time the Emperor wrote to 
the Patriarch of Constantinople, from which we make 
the following extract: 

“Epiphanius, the most holy and most blessed 
Archbishop of this royal city, and Ecumenical Patri- 
arch: Wishing your Holiness to know all matters re- 
lating to the condition of the Church, we have held 
it necessary to make use of these ecclesiastical com- 
pends, and through these to make manifest what 
movements are already started, although we are per- 
suaded that you already know these. * In no manner 
whatever have we changed or shall we change, or have 
we (as your Holiness also knows) passed beyond that 
position of the church, which, by the favor of God, 
has as yet been preserved; but in all respects the unity 
of the most holy church with his Supreme Holiness, 
the Pope of ancient Rome (to whom we have writ- 
ten in like manner), has been maintained. For we do 
not suffer that any of those matters which relate to 
the state of the church be not also referred to his 
Blessedness, since he is the head of all the most holy 
churches of God; even especially for this reason, that 
as often as heretics have sprung up in those parts, they 
have been pruned off by the wisdom and righteous 
decisions of that venerable See.” (For these letters in 
full see Civil Law, Codicis lib. 1, tit. i.) 

220. Thus the Pope of Rome became the head 
of the Catholic Churches, in A. D. 533, and this soon 
led up to the establishment of the “vision.” Now 
glance back over the line of history to Sulla and ob- 
serve what the “robbers of the people” did “to estab- 
lish the vision”; the last and most important of the 
drama being— 


CHAPTER XX 


The Roman Church Nation. 


“Another Kingdom arose.”—Belisarius expels the Ostrogoths from 
Rome, leaving the city to the Pope—Narses “plucked up” 
this Puritan power from Italy for the Pope—At Pope’s request 
Pepin extinguishes the Lombards——Charlemagne enlarges the 
Papal nation—Fall of the Donatists—the ancient Puritans.— 
The Horn with Eyes symbolizes spying and the professed 
knowledge of heaven and earth—Its efforts to dominate— 
The Loud Mouth “that spake very great things.”—Popish 
names for themselves——Their egoistic claims—Endorsed by 
the Ecumenical Council—A Falling Away commenced with 
Luther’s 95 theses—‘“The end was at the time appointed” when 
Berthier entered Rome, etec—Upon adjournment of Ecumenical 
Council Victor Emanuel became head of civil power—“A 
Stout Fellow’ claiming right to damn body and soul.——For one 
thousand years the Pontiff on top and alone—The two prin- 
ciples actuating Hildebrand—Excommunication the lever.— 
Blasphemous Persecutions wore out the saints. 


“And another (king) shall arise after them; 
* and he shall subdue three kings.” Dan. 7:24. 


221. It was to secure the aid of the Patriarch 
of Rome in his war against the “heresies of the impi- 
ous Nestorius and Eutyches”’ that induced the Em- 
peror to proclaim John as the head of all the Cath- 
olic Churches; and at the earnest solicitation of the 
Pope, and to further his own views and interests, he 
sent his ablest General, Belisarius, to drive out the 
Ostrogoths, who, at that time, held the city of Rome. 
They were non-Catholic Christians, permitting the 
freedom of worship, and this was the greatest of 
heresies in the views of the Emperor and the Patri- 
arch. Belisarius captured the city in 536; and in 539 
he subdued and extinguished the Gothic kingdom of 
Italy—the Ostrogoths—but being called home to Con- 
stantinople, he left Rome to the Pope, and with him 
left a small garrison—Annali d’Italia tom v. 62; 
Istori Diplomat 155-160. These authorities fix the 
date at about October, 530. 


THE ROMAN CHURCH NATION 141 





oe. “itt Cea of St. Peter,” at pape 173, 
says: 

“Rome was ruled nominally, only, by a patrician 
appointed by the Emperor, but in reality, through the 
force of circumstances, the Pope became the supreme 
lord of the city.” 

223. The Rev. Dr. H. H. Millman, historian 
and editor of Gibbon’s Rome, says: 

“The Pope exercised the real power by perform- 
ing the protecting part of a sovereign,” on the threat 
of invasion by the Lombards, “in act and influence, 
if not yet in avowed authority, a temporal sovereign.” 
—Int. Cyc. art. Pope. 

224. In Rev. Dr. Breuck’s History of the Cath- 
olic Church, at pp. 250, 251, is found: 

“After the downfall of the Western Roman Em- 
pire the political influence of the Popes in Italy be- 
came of still more importance from the fact that the 
Popes had to take under their protection the unfor- 
tunate country.” “The Emperors lost all actual pow- 
er, and remained only in name masters of the govern- 
ment, while the popes, in virtue of the needs of the 
moment came practically in possession of that suprem- 
acy over the Roman domain. ~* Pepin, as contem- 
porary writers express it, ‘restored’ the conquered ter- 
titory to the Apostolic See. This donation was con- 
firmed by his son Charlemagne, who, in A. D. 774, 
put an end to the Lombard rule in Italy. In this 
legitimate way the temporal power and sovereignty of 
the Popes, by Divine Providence, was established.” 

225. These authorities establish the fact that 
“another” kingdom “arose,”’ and in 539 the Catholic 
Church became a recognized political power, a nation; 
yet the Pope had actually exercised civil jurisdiction 
since 533. Now for the remaining portion of this 
verse of prophecy: 


142 THE ROMAN CHURCH NATION 





226. FIRST:—The Ostrogothic power was 
“plucked up by the roots’ a few months after the 
Papacy became a kingdom, and through the same in- 
strumentalities that erected.the kingdom. Therefore 
it clearly appears that this Gothic power was the first 
of the triplet in fulfillment of the prophecy, “and 
he (the Pope) shall subdue three kings.” The his- 
torian of the Middle Ages says: 

“The dominion of the Ostrogoths was annihilated 
by the arms of Belisarius and Narses in the sixth cen- 
tury (539), and that nation appears no more in his- 
tory.” 7 Hallam 27, 
227. THE SECOND—Government to _ be 
“plucked up” was the Greek Government of Italy. 
After speaking of the annihilation of the Ostrogoths, 
Hallam continues: 

“The rest of Italy was soverned by Exarchs, 
deputed by the Greek. Emperors, and fixed at Raven- 
na. In Rome itself neither the people nor the bish- 
ops, who had already conceived in part their schemes 
of ambition, were much inclined to endure the superi- 
ority of Constantinople. * The Lombards took ad- 
vantage, and easily wrested the Exarchate of Ravenna 
from the Eastern Empire.” 

228. Thus it will be seen that in Hallam’s view 
it was through the negative assistance of the Pope and 
his people that the Greek Empire lost its government 
and possessions in Italy; while Gibbon, v. 4 p. 246, 
intimates that the Greek Emperor abdicated to the 
Pope; and this would account for Pepin’s declaration 
that he ‘“‘restored Ravenna” to the Pope. At that time 
probably Pepin was in position to know whereof he 
spoke. Certain it is that thenceforth there was no 
more Greek Government in Italy. It was plucked up 
and dissolved through papal influence and instrumen- 
tality. 


ANOTHER KINGDOM AROSE (143 


229. THIRD:—Ravenna, separate from Rome 
itself, then became a kingdom of one of the German 
tribes—the Lombards. Hallam continues: 

“It was far from the design of the Popes to see 
their nearest enemies as much aggrandized. * At. the 
request of Stephen ii (Pope), the new king of France, 
Pepin, descended from the Alps, drove the Lombards 
from their conquests, and conferred them upon the 
Pope.’ +2 Hallam, 22. 

230. In 5 Spofford, 14-16, P. R. James says: 

“As he had chosen by the Papal sanction to prop 
his authority, originally raised on the sandy founda- 
tion of popular election, the French monarch was, of 
course, moved by every principle of prudence, as well 
as by the remembrance of his promise, to strengthen 
and support the Roman church, * Astolphus agreed 
to yield the Exarchate, and the Pentapolis, which the 
monarch of France had pledged himself to ‘reannex 
to the territories of Rome’; * and Pepin retired from 
Italy, satisfied that he had compelled the restitution 
of possessions ‘which had been unjustly withheld.’ ” 

231. Do not misunderstand that Pepin meant to 
restore these possessions to the Greek Empire; for 
Gibbon says, v. 4, p. 276, of Pepin: 

“To the importunities of the Greeks he piously 
replied that no human consideration should tempt him 
to resume the gift which he had conferred on the Ro- 
man pontiff for the remission of his sins, and the sal- 
vation of his soul’; and in the International Cyclo- 
paedia it is said: ‘‘Pepin was soon called upon to aid 

the Pope against the Lombards, and marching into 
- Italy at the head of a large army, he compelled Astulf 
the Lombard king, to retire from the siege of Rome, 
and restore several cities which had previously ‘be- 
longed to the Greeks; these were now handed over to 
the Pope. He had hardly returned to France, when 


144 ANOTHER KINGDOM AROSE 





he was anew summoned (755) to Italy, the Lombards 
having broken their engagements. This time he took 
Ravenna, Emilia, the Pentapolis, and the duchy of 
Rome from the Lombards, reuniting them to the Holy 
See.” 

232. Finally: To show that this power was 
“plucked up by the roots,’’ again read from Breuck’s 
History of the Catholic Church, at page 251: 

“This donation was confirmed and enlarged by 
his son Charlemagne, who, in A. D. 774, put an end 
to the Lombard rule in Italy.” ; 

233. Thus the papal nation, diverse from the 
first government of Rome, or any other government of 
the world, diversely fulfilled this prophecy: ‘‘He shall 
be diverse from the first, and he shall subdue three 
kings.” And with the last of these three powers fell 
the Donatists, ‘“who denied Apostolic succession, and 
who possessed the inflexible zeal of freedom,” as Gib- 
bon says; and they fell to rise no more until, cut out 
from England by Providential circumstances, that 
same denial of Apostolic succession with its corollary 
the inflexible zeal of freedom grew up in the new 
world; and about 1,260 years after the advent of this 
destroyer, became an embryo mighty nation with the 
inflexible zeal of freedom intact, “never to be de- 
stroyed.” Observe the close resemblance of the Don- 
atists to the founders of American freedom. The In- 
ternational Cyclopaedia says of the Donatists: 

“They went upon the principle that the true 
church consisted of the purity and holiness of all its 
members individually, and not merely in its apostolic 
and Catholic foundation and doctrine. * * They de- 
nied to the state all right to meddle with ecclesiastical 
affairs.” 

234. THE HORN WITH EYES.—As the 


prophet was astonished at the vision of the fourth 


A FALLING AWAY. A STOUT FELLOW 145 


beast, and at certain peculiar features of it, he made 
special inquiry— 

“Even of that horn that had eyes.” Dan. 7:8, 20. 

235. Eyes undoubtedly were symbols of intelli- 
gence in all the ancient mysteries, and are so used in 
Genesis 3:5: “Then your eyes shall be opened, and 
ye shall be as gods, knowing good from evil.” Cer- 
tainly none have been louder in their professions of 
power to see and discern the will of heaven in all mat- 
ters of earth or heaven than the Roman pontifis; nor 
can any one deny to the Catholic clergy, in the long 
line of its history, a large share of intelligence; nor 
deny to them an inquisitiveness that might make of 
them proper spies, such as Joshua sent out to Shittim 
(Josh. 2), or would make of them a veritable Hobab 
to whom Moses said: “We are to camp in the wil- 
derness, and thou mayest be to us instead of eyes.” — 
Num. 10:31. Never was Hobab expected to be to the 
Israelites instead of eyes to a greater extent than the 
Catholic clergy have been and yet are eyes, and all that 
divine intelligence can import, to the laity of the Cath- 
olic Church. “Eyes have they but they see not,” for 
their clergy sees for them. 

237- THE LOUD MOUTH.—No earthly 
power, except the Church-State of Rome, has yet made 
history that shows it as 

“A mouth that spake very great things.”—Dan. 
7:20. ; 
238. Pope Leo XIII called himself “The Vicar 
of Christ ;’”’ and Leo X called himself “the Lion of the 
Tribe of Judah.’’ Gibbon says, “the Christian hu- 
mility of the Pope was not offended at the name of 
Dominus, or Lord; and Leo XII allowed himself to 
be called ‘The Lord, our God.” As a fair sample of 
the ‘“‘very great things” they spake, Pope Martin V 
called himself, ‘“The most holy and most happy, which 


146 THE LOUD MOUTH 


is the arbiter of heaven and Lord of the earth, the suc- 
cessor of St. Peter, the anointed of the Lord, the Mas- 
ter of the universe, the father of kings, the light of the 
world.”—Bzble Readings, p. 3o. 

239. The learned commentator, Adam Clark, 
says of the popes, in his comments on Dan. 7:25: 

“They have assumed infallibility, which belongs 
only to God. They profess to forgive sins, which be- 
longs only to God. They profess to be higher than all 
the kings of the earth, which belongs only to God. 
And they go beyond God in pretending to loose whole 
nations from their oath of allegiance to their kings, 
when such kings do not please them. And they go 
against God when they give indulgences for sin. This 
is the worst of all blasphemies.”’ 

240. These “very great things” were solemnly 
endorsed by the Cardinals and Bishops of the Cath- 
olic Church in the Ecumenical Council of 1870; and 
the following is a portion of the declaration of infalli- 
bility, as translated by Hon. Wm. E. Gladstone, in 
Vatican Council, at page 201: 

“All the faithful of Christ must believe that the 
Holy Apostolic See. and the Roman Pontiff, possess 
the primacy over the whole world, and that the Ro- 
man Pontiff is the successor of blessed Peter, prince of 
the Apostles and head of the whole church, and father 
and teacher of all Christians; and that full power was 
given to him in blessed Peter to rule, feed and govern 
the universal church of Jesus Christ our Lord.” 

241. This forcibly attracts our attention to the 
prophecy of St. Paul of the coming of Christ and the 
Christians being gathered together unto him; and 
seems to fill the last of the conditions precedent to the 
great day, whatever that day may impart. The proph- 
ecy is found in the second chapter of second Thessalo- 
nians; and the first condition precedent seems to be 


A FALLING AWAY 147 


“A FALLING AWAY.” 


242. From October, 539, when the Pope ob- 
tained a little temporal power, it grew and strength- 
ened without material threat of serious interruption 
until the last day of October, 1517, when Luther 
posted his 95 theses on the Wittenburg cathedral 
door, of which time it is said in Barnes General His- 
tory, at page 439: 

“Up to this period, although from time to time 
serious doctrinal disputes had arisen, each of which 
had left its bitter traces, the See of Rome had main- 
tained its jurisdiction over all the nations of Western 
Europe. During the reign of Maximilian, however, a 
controversy was begun which was to lead to a division 
of Christendom into two conflicting and irreconcilable 
religious parties.” 

“The end shall be at the time appointed.”— 
Daniel. 

243. Temporal power of the Pope continued, 
amidst the falling away of spiritual domination, until 
1798, when General Berthier entered Rome, organized 
a republic and Pope Pius vi, was carried a prisoner to 
France where he died the following year. In 1800 
a new Pope was installed who made claim to temporal 
power, .but signed its surrender, at Fontainebleu, in 
1813; and soon after the adjournment of the Ecu- 
menical Council, in 1870, Victor Emanuel was placed 
at the head of all civil authority as King of Italy. 

“Let no man deceive you by any means; for that 
day shall not come, except there come a falling away 
first, and that man of sin be revealed, the son of per- 
dition.” 2 Thes. 2-3 

244. What a “falling away” from the mighty 
things of the past! If the Pope be “that man of sin” 
of St. Paul’s prophecy, of which there seems no room 
to doubt, since he is the only historic character that 


148 THE HORN WITH THE EYES 


fills the description, then assuredly the first of the two 
conditions has transpired. If the Pope be “that man 
of sin,” he is certainly “revealed” by this edict of the 
Ecumenical Council as the one— 

“Who opposeth and exalteth himself above all 
that is called God, or that is worshiped; so that he as 
God sitteth in the temple of God, shewing himself 
that he is God.” 2 Thes. 2-4. 

245. Than the Roman Pontiff no other char- 
acter of earth approximates Paul’s description of the 
Pope. No citations are needed. 


246. A STOUT FELLOW was the Roman 
Church-State blend; and the power seen by the prophet 
Daniel was one— 

“Whose look was more stout than his fellows.” 
—Dan. 7:20. 

247. His fellows—the other kings of the world 
—only claimed the right and power to punish the 
body, but the Pope claimed the additional authority 
to damn the soul ad libitum. He was a stout fellow 
in Justinian’s day and his claim and pretensions grew 
with his growth and strengthened with his strength; 
and in all of them for a thousand years the Pontiff 
stood on top and alone. Of this it is said in i. Hal- 
lam, 632: 

“But within the pale of the Latin Church every 
succeeding age enhanced the power and dignity of the 
Roman See.” 

“The first instance where the Roman Pontiffs 
actually tried the force of their arms against a sover- 
eign was the excommunication of Lothaire of Lor- 
raine, and grand son of Louis the Debonair. * After 
some shuffling on part of Lothaire he is excommuni- 
cated; and, in a short time, we find both the king and 
his prelates, who had begun with expressions of pas- 
sionate contempt towards the Pope, suing humbly for 


A STOUT FELLOW 149 


absolution at the feet of Adrian ii, successor of Nich- 
olas, which was not granted without difficulty. In 
all its impudent pretensions the Holy See has attended 
to the circumstances of the time. Lothaire had pow- 
erful neighbors, the kings of France and Germany, 
eager to invade his dominions on the first intimation 
from Rome. * * Princes who felt the inadequacy of 
their own laws to secure obedience called in the assist- 
ance of more formidable sanctions. Several capitula- 
ties of Charlemagne denounce the penalty of excom- 
munication against incendiaries or deserters from the 
army. Charles the Bald procured similar censures 
against his revalted vassals. Thus the boundary be- 
tween temporal and spiritual offenses grew every day 
less distinct; and the clergy were encouraged to fresh 
encroachments, as they discovered the secret of ren- 
dering them successful.”—z Hallam 641-2. 


248. The two principal ideas actuating Cardi- 
nal Hildebrand, while acting as premier for two of 
the Popes, and that animated him when he became 
Pope Gregory vii, were ‘the establishment of the su- 
premacy of the Papacy within the Church, and the 
effective assertion of the supremacy of the Church 
over the State.” 4 Spofford 86. 

“But the epoch when the spirit of Papal usurpa- 
tion was most strikingly displayed was the pontificate 
of Innocent iii. In each of the three leading objects 
which Rome has pursued, (1), independent sovereign- 
ty; (2), supremacy over the Christian Church; (3), 
control over the princes of the earth, it was the fortune 
of this Pontiff to conquer. * * The maxims of Greg- 
ory vil were now matured by more than a hundred 
years, and the right of trampling upon the necks of 
kings had been received, at least among the church- 
men, as an inherent attribute of the Papacy. * * All 
disputes among princes were to be referred to the Pope. 


150 BLASPHEMOUS PERSECUTIONS 


If either party refused to obey the sentence of Rome, 
he was to be excommunicated and deposed. Every 
Christian sovereign was to attack the refractory delin- 
quent under pain of a similar forfeiture.” z Hallam, 
665-7. 

249. This was the mainspring of the machinery 
that the clergy set in motion, the lever by which they 
moved the world. From the moment that these in- 
terdicts and excommunications had been tried the pow- 
ers of the earth might be said to exist by sufferance— 
sufferance of the Papacy ‘“‘whose look was more stout 
than his fellows.” 

250. BLASPHEMOUS PERSECUTIONS 
are foretold of the power the prophet is demonstrat- 
ing: 

“And he shall speak great words against the 
Most High, and wear out the saints of the Most 
High.” Dan. 7:25. 

251. For a malevolent, murderous specimen of 
humanity to claim to be Deputy-God for the earth is 
certainly speaking great words against the Most High. 
A quotation from Scott’s Church History tells how 
the Papacy has worn out the saints: 

“No computation can reach the number that have 
been put to death, in different ways, on account of 
their maintaining the profession of the gospel and op- 
posing the corruptions of the Church of Rome. A 
million of poor Waldenses perished in France; nine 
hundred thousand orthodox Christians were slain in 
less than thirty years after the institution of the order 
of Jesuits. The duke of Alva boasted of having put to 
death in the Netherlands thirty-six thousand by the 
hand of the common executioner during the space of 
a few years. The inquisition destroyed by various tor- 
tures, one hundred and fifty thousand within thirty 
years. These are a few specimens, and but a few, of 


BLASPHEMOUS PERSECUTIONS 15i 


those which history has recorded. But the total 
amount will never be known till the earth shall dis- 
close her blood, and no more cover her slain.” See, 
also: Histories of the Reformation, The Wars of the 
Huguenots, Barnes’ Notes, Fox’s Book of Martyrs, 
Buck’s Theological Dictionary, Charlotte Elizabeth’s 
Martyrology, Dowling’s History of Romanism, etc. 


CHAPTER XXI. 


And He Shall Think to Change 
Times and Laws 


The New Style is a monument to Daniel’s prophecy—Ordinance 
of Gregory XIII—Catholic countries at once conformed; 
others delayed—/mage Worship, a change of the written law 
of God, attempted by the Church—Christianity the vis vitae 
of civilization—Adoration of the inanimate debauches the 
mind and soul—The power of growth is in the spirit—The 
Pope thought to change the law of laws.—Gibbon’s account 
of the contest over Image Worship.—Prophecy admitted, we 
should seek its meaning—Hallam, in 1848, tells of baneful 
effects yet remaining in England—How long the change of 
times and laws “shall be given into his hands.”—“A time and 
times and the dividing of a time” is 1260 years—From A. D. 
539, when Popedom overcame a nation, to 1799, the end of 
Papal political power. 


252. THE NEW STYLE, ordained by Greg- 
ory Xili, is pointed out: 

‘And he shall think to change times.” Dan. 7:25. 

253. A matter must be of importance affecting 
the best interests of the world to find a place in a 
letter of advance intelligence from over-there to the 
world, sufficient, at least, to constitute a historical 
monument along the path of time for full recognition 
when the facts have developed the cycle. This proph- 
ecy marks the one instance where the leader of civili- 
zation’s progress, the English people, long refused to 
accept from the Pope a scientific truth of great con- 
venience and of importance to man’s advancement— 
“the change of times.” 

254. The Julian style of days, months and 
years was so perfect that it prevailed among Christian 
nations until the accumulations of the remaining error 
of eleven minutes or so had amounted, in 1583, to ten 
complete days, the vernal equinox falling on the 11th 
instead of the 21st of March, which unshifted the 


IMAGE WORSHIP 153 


time for the celebration of Easter and other move- 
able feasts. Accordingly Gregory xiii, after deep 
study and calculation, ordained that ten days should 
be deducted from the year 1582 by calling October 5, 
October 15; and further ordained that every hun- 
dredth year (1700, 1800, 1900, 2000, etc.), should 
not be leap years except every fourth hundred, begin- 
ning with 2000. 

255. Spain, Portugal and part of Italy prompt- 
ly obeyed. Catholic nations generally, adopted the 
style as it came to their knowledge; but Protestants 
were too much inflamed against Catholicism in all its 
relations to receive a purely scientific improvement 
from such hands. In 1751, after two centuries of ill- 
convenience, by the act of 24 George ii, the style of 
Great Britain was equalized by omitting eleven days 
from September 2nd, one day having been lost since 
the edict of Gregory xiii, so that the ensuing day 
should be September 14th. MJRussia is now the only 
country that adheres to the old style. The Czar being 
Pope of his own Greek Church seems loth to follow 
the Pope of Rome. 


IMAGE WORSHIP. 


“And he shall * think to change * laws.” Dan. 
7:28. 

256. When the highest aspirations of the soul 
are lifted to the Fountain of Love, then can we realize 
the truth of Jesus’ answer to the lawyer, “Thou shalt 
love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind; this is the first 
and great law and the second is like unto it, Thou 
shalt love thy neighbor as thyself.” Matt. 22:37-39. 

257. St. Paul has explained that the existence 
of one of these sentiments includes the other: 

“For all the law is fulfilled in one word, even 


154 IMAGE WORSHIP 


in this, Thou shalt love thy neighbor as thyself.” Gal. 
Les 

258. Since the experience of man has shown that 
Christian civilization had advanced the world faster 
and better than any other, we can now know by ex- 
perience that the Fatherhood of God and the brother- 
hood of man is the Vs véfae of the highest civiliza- 
tion; and it is easy now for us to see that the adoration 
of the inanimate, even though it be a work of art, de- 
bauches the civilizing sensibilities of man. There 
seems to be, in the early stages of civilization, a nat- 
ural tendency in man to break back to barbarism, as 
shown by the Hebrews, who were notably troublesome 
in their violations of the great commandments (or 
commandment, since they are one), on account of 
which they were punished, and finally lost their na- 
tional existence. The same can be said of early Chris- 
tians. God loves the world; and God knows that the 
sweetness of life and the power of growth lies in the 
spirit; hence the visitation of a physical punishment of 
the committers of the greatest spiritual crime—the 
adoration of that which is beneath man—God will re- 
pay, for the offense is against God’s law, and God 
has not placed a deputy on earth to announce and en- 
force His feelings and judgments. 


259. The Pope thought to change the law of 
laws, the law of God involving the whole law, by the 
world-wide establishment of image-worship, as appears 
from the following citations from the great historian 
of the Decline and Fall of the Roman Empire: 

a “JT have viewed, with diligence and pleasure, 
the objects of ecclesiastical history, by which the de- 
cline and fall of the Roman Empire were materially 
affected. * * * At the head of this class, we may 
justly rank the worship of images, so fiercely disputed 
in the eighth and ninth centuries; since a question of 


IMAGE WORSHIP 155 


popular superstition produced the revolt in Italy, the 
temporal power of the Popes, and the restoration of 
the Roman empire of the West. The primitive Chris- 
tians were possessed with an unconquerable repug- 
nance to the use and abuse of images; and this aver- 
sion may be ascribed to their descent from the Jews, 
and their enmity to the Greeks. The Mosaic law had 
severely proscribed all representations of the Deity; 
and that precept was firmly established in the prin- 
ciple and practice of the chosen people. 


b The first introduction of a symbolic worship 
was in the veneration of the cross, and of relics. The 
saints and martyrs, whose intercession was implored, 
were seated on the right hand of God. * Buta 
memorial, more interesting than the skull or the san- 
dals of a departed worthy, is the faithful copy of his 
person and features, delineated by the arts of painting 
and sculpture. * * The devout Christian prayed be- 
fore the image of a saint; and the pagan rites of genu- 
flection, luminaries, and incense, again stole into the 
Catholic Church. * The most audacious pencil might 
tremble in the rash attempt at defining, by forms and 
colors, the Infinite Spirit, the Eternal Father, who per- 
vades and sustains the universe. But the superstitious 
mind was more easily reconciled to paint and to wor- 
ship the angels, and above all, the Son of God, under 
the human shape, which, on earth they have conde- 
- scended to assume. * * A similar indulgence was 
requisite and propitious for the Virgin Mary. * The 
use and even the worship of images was firmly estab- 
lished before the end of the sixth century. * The 
bolder forms of sculpture, in brass or marble, which 
people the temples of antiquity, were offensive to the 
fancy or conscience of the Christian Greeks; and a 
smooth surface of colors has ever been esteemed a 
more decent and harmless mode of imitation. 


156 IMAGE WORSHIP 





c The merit and effect of a copy depends on its 
resemblance with the original; but the primitive 
Christians were ignorant of the genuine features of the 
Son of God, His mother and His apostles. * In this 
distress, a bold and dextrous invention assured at once: 
the likeness of the image and the innocence of the wor- 
ship. A new superstructure was raised on the popular 
basis of a Syrian legend, on the correspondence of 
Christ and Abgarus, so famous in the days of Euse- 
bius, so reluctantly deserted by our modern advocates. 
* The ignorance of the primitive church is explained 
by the long imprisonment of the image in the niche of 
the wall, from whence after an oblivion of five hun- 
dred years, it was released by some prudent bishop, 
and seasonably presented to the devotion of the times. 
* The style and sentiments of the Byzantine hymn 
will declare how far their worship was removed from 
the grossest idolatry. “How can we with mortal eyes 
contemplate this image, whose celestial splendor the 
host of heaven presumes not to behold! He who dwells 
in heaven, condescends to visit us by His venerable 
image; He who is seated on the cherubim, visits us 
this day by a picture, which the Father has delineated 
with His immaculate hand, which He has formed in 
an ineffable manner, and which we sanctify by ador- 
ing it with fear and love.” Before the end of the 
sixth century, these images made without hands (in 
Greek it is a single word), were propagated in the 
camps and cities of the eastern empire; they were the 
objects of worship, and the instrument of miracles; 
and in the hour of danger and tumult, their venerable 
presence could revive the hope, rekindle the courage, 
or repress the fury of the Roman legions. * ‘These 
Catholic images were faintly and flatly delineated by 
monkish artists in the last degeneracy of taste and ge- 
nius. * The cities of Syria, Palestine, and Egypt, 


IMAGE WORSHIP 157 


had been fortified with the images of Christ, His 
mother, and His saints; and each city presumed on 
the hope or promise of miraculous defense. In a rapid 
conquest of ten years, the Arabs subdued those cities 
and these images; and, in their opinion the Lord of 
Hosts pronounced a decisive judgment between the 
adoration and contempt of these mute and inanimate 
idols, (about the year 719). For a while Edessa had 
braved the Persian assaults; but the chosen city, the 
spouse of Christ, was involved in the common ruin; 
and his divine resemblance became the trophy of the 
infidels. After a service of three hundred years, the 
palladium was involved in the common ruin; and his 
divine resemblance became the trophy of the infidels. 
After a service of three hundred years the palladium 
was yielded to the devotion of Constantinople, for a 
ransom of twelve thousand pounds of silver, the re- 
demption of two hundred Musselmans, and a perpet- 
ual truce of the territory of Edessa. In this season of 
distress and dismay, the eloquence of the monks was 
exercised in the defense of images. 


d Leo iii, from the mountains of Isuria, ascended 
the throne of the East. In the reformation of religion, 
his first steps were moderate and cautious. * * By a 
second decree he proscribed the existence as well as the 
use of religious pictures; the churches of Constantinople 
and the provinces were cleansed from idolatry; the im- 
ages of Christ, the Virgin, and the saints, were demol- 
ished, or a smooth coat of plaster was spread over the 
walls of the edifice. The sect of the Iconoclasts was 
supported by the zeal and despotism of six emperors, 
and the East and the West were involved in a noisy 
conflict of one hundred and twenty years. * * The 
Roman pontiff had withdrawn the churches of Italy 
and the West from the communion of the Greeks. * 
The son of Leo, in the first year of his reign, had un- 


158 IMAGE WORSHIP 





dertaken an expedition against the Saracens; during 
his absence, the capitol, the palace, and the purple, 
were occupied by his kinsman, Artavasdes, the ambi- 
tious champion of the orthodox faith. The worship of 
images was triumphantly restored; the patriarch re- 
nounced his dissimulation, or dissembled his senti- 
ments, and the righteous claim of the usurper was ac- 
knowledged, both in the new and in ancient Rome. 
Constantine flew for refuge to the paternal moun- 
tains; but he descended at the head of the bold and 
affectionate Isureans; and his final victory confounded 
the arms and predictions of the fanatics. * In every 
act of open and clandestine treason, the emperor felt 
the unforgiving enmity of the monks, the faithful 
slaves to the superstition to which they owed their 
riches and influence. They prayed, they preached, they 
absolved, they inflamed, they conspired; the solicitude 
of Palestine poured forth a torrent of invective; and the 
pen of St. John of Damascus, the last of the Greek 
Fathers, devoted the tyrant’s head, both in this world 
and the next. * * The genius and fortune of the 
popes again restored the supremacy of Rome. * * * 


e Two original epistles from Gregory 11, to the em- 
peror Leo are still extant. * The pope attempts the 
usual distinction between the idols of antiquity and 
the Christian images. “The former were fanciful repre- 
sentations of phantoms or demons, at the time when the 
true God had not manifested his person in any visible 
likeness, the latter are genuine forms of Christ, his 
mother, and the saints, who had approved by a crowd 
of miracles, the innocence of this relative worship.” 
He must indeed have trusted to the ignorance of Leo, 
since he could assert the perpetual use of images, from 
their age and venerable presence in the six synods of 
the Catholic Church. * * “The eyes of the nation are 
fixed on our humility; and they revere as a God upon 


IMAGE WORSHIP 159 


earth the Apostle St. Peter whose image you threaten 
to destroy. * * If you persist we are innocent of 
the blood that will be spilt in the contest; may it fall 
on your own head.” Without depending on miracles 
he boldly armed against the public enemy. * * The 
Italians swore to live and die in defense of the pope 
and the images. * * In a hard fought day the two 
armies alternately yielded and advanced, a phantom 
was seen, a voice was heard, and Ravenna was victo- 
tious by the assurance of victory. The strangers retired 
to their ships, but the populous seacoast poured forth a 
multitude of boats; the waters of the Po were so deeply 
infected with blood that during six years the public prej- 
udice abstained from the fish of the river; and the in- 
stitution of an annual feast perpetuated the worship 
of images, and the abhorrence of the Greek tyrant. 
Amidst the triumph of the Catholic arms the Roman 
pontiff convened a synod of ninety-three bishops 
against the heresy of the Iconoclasts. With their con- 
sent, he pronounced a general excommunication against 
all who by word or deed should attack the tradition of 
the fathers and the images of the saints. * * * 

f Leo the fourth maintained with less rigor the 
religion of his father and his grandfather; but his wife, 
the fair and ambitious Irene had imbibed the zeal of 
the Athenians, the heirs of idolatry, rather than the 
philosophy, of their ancestors. * * * But as soon as 
she reigned in her own name and that of her son, Irene 
more seriously undertook the ruin of the Iconoclasts; 
and the first step of her future persecution was a gen- 
eral edict of liberty of conscience. In the restoration 
of the monks, a thousand images were exposed to pub- 
lic veneration; a thousand legends were invented of 
their sufferings and miracles. * * The choice of Nice 
for a second synod removed those obstacles. * * * 
The scene was decorated by Pope Adrian and the East- 
ern patriarch, the decrees were framed by the Presi- 


160 IMAGE WORSHIP 


dent Tarasins, and ratified by the acclamations and 
subscriptions of three hundred and fifty bishops. They 
unanimously pronounced that the worship of images 
is agreeable to scripture and reason, to the fathers and 
council of the church; but they hesitated whether the 
worship be relative or direct; whether the Godhead 
and the figure of Christ be entitled to the same mode 
of adoration. Of this second Nicene Council the acts 
are still extant; a curious monument of falsehood and 
folly. I shall only notice the judgments of the bishops 
on the comparative merits of image worship and mor- 
ality. A monk had concluded a truce with the demon 
of fornication, on condition of interrupting his daily 
prayers to a picture that hung on his cell. His scruples 
prompted him to consult the Abbot. ‘Rather than 
abstain from adoring Christ and his mother in their 
holy images, it would be better for you,” replied the 
casuist, “to enter every brothel and visit every pros- 
titute in the city.” 


g During the five succeeding reigns the conflict 
was maintained with unabated rage and various suc- 
cesses between the worshipers and breakers of images. 
* %* After the death of Theophilus the final victory 
of the images was achieved by a second female, his 
widow Theodora, whom he left the guardian of the 
empire. * * * Pope Adrian, the first, accepted and 
announced the decrees of the Nicene assembly, which 
is now revered by the Catholics as the seventh in rank 
of the general councils.” 4 Gibbon, 248. 


260. The fact admitted that prophecy is given is 
in itself evidence of our duty to seek its meaning; for 
certainly no inspired scripture was ever placed before 
man merely to arouse his doubt and wonder. In the 
seemingly unimportant announcement of the prophet 
—‘‘He shall think to change times and laws,” is found, 
when compared with the facts of history, a change of 


IMAGE WORSHIP 161 


time involving scientific truth so reluctantly received 
as to emphasize its acceptance, and the most important 
of all attempts to change laws in the world’s history is 
here found under cover. England yet has not entirely 
escaped its baneful effects. In Hallam’s Middle Ages, 
reviewed in 1848, v. 8, pp. 642-4, is found: 


“The civil magistrate ought undoubtedly to pro- 
tect the just rights and lawful jurisdiction of the 
church. It is not so evident that he should attach tem- 
poral penalties to her censures. Excommunication has 
never carried such a presumption of moral turpitude 
as to disable a man upon any solid principles, from the 
privileges of society. Superstition and tyranny, how- 
ever, decided otherwise. The support due to church 
censures by temporal judges is vaguely declared in the 
capitularies of Pepin and Charlemagne. 

“It became later a more established principle in 
France and England, and, I presume, in other coun- 
tries. By our (England’s) common law an excom- 
municated person is incapable of being a witness or of 
bringing an action; and he may be detained in prison 
until he obtains absolution. By the establishments of 
St. Louis, his estate or person might be attached by the 
magistrate. These actual penalties were attended by 
marks of abhorrence and ignominy still more calcula- 
ted to make an impression on‘ordinary minds. They 
were to be shunned, like men affected with leprosy, 
by their servants, their friends, and their families. * 
In some cases a bier was set before the door of an ex- 
communicated individual, and stones were thrown at 
his windows. * * Everywhere the excommunicated 
were debarred a regular sepulture, which, though ob- 
viously a matter of police, has, through the superstition 
of consecrating burial grounds, been treated as belong- 
ing to ecclesiastical control. * * The church had re- 
course to a more comprehensive punishment: For the 


162 IMAGE WORSHIP 





offense of a nobleman she put a county, for that of a 
prince his entire kingdom, under an interdict or sus- 
pension of religious offices. No stretch of her tyr- 
anny was perhaps so outrageous as this. During an 
interdict the churches were closed, the bells silent, 
the dead unburied. * * The penalty fell upon those 
who had neither partaken nor could have prevented the 
offense.” 


261. The last clause of the verse—Dan. 7 :25— 
reads: 

“And they shall be given into his hand, until a 
time and times and the dividing of a time.” 


262. The ‘‘they’’ who were to be “given into 
his hand,” in the nature of things could not include 
the Most High, of the context, and must therefore be 
confined to one of two propositions: FIRST, that the 
saints were given into his hand; or, SECOND, that 
the times and laws, which would of necessity include 
the saints, were given into his hand for 1260 years, 
as will be seen by referring back to the consideration 
of the last clause of verse 24 (NERO—S$§ 182-184), 
where it is demonstrated that ‘‘a time and times and 
half a time,” in prophecy means two and one-half 
years of three hundred and sixty days per year, each 
day representing a year, making twelve hundred and 
sixty years. There was no blend of Church and State 
until the time of Constantine, about A. D. 320; but 
the emperors continued to hold both the spiritual and 
civil power until 533, when, as we have seen in con- 
sidering the joint reign of Justinian and Theodora, 
( $ 216 et seq.) ; verse 27, under the caption of “The 
Pope as head of the Catholic Church,” where it 1s 
shown that the saints, the Christian people, as members 
of the Catholic Church were given to the Pope for his 
spiritual direction and control by Justinian. But in 
the matter of making and changing laws the Pope ob- 


HOW LONG 163 


tained jurisdiction in 539, about October. If we 
measure 1260 years from 733 we reach 1793, the date 
of the commencement of the French Revolution when 
the greatest power, the French monarchy, the strong, 
right arm of the Pope, was dissolved and blown away ; 
and if we measure from 539, when the Pope acquired 
power to make and change laws (when Popedom be- 
came a nation), we reach 1799, the end of Papal po- 
litical power; Berthier, a French General, by order of 
the Directory, having proclaimed a Republic at Rome, 
carried the Pope, Pius vi, a prisoner to France where 
he had just died; and there was no Pope at that time, 
nor has any subsequent Pope possessed the power to 
“change times and laws,” or do any other act of polit- 
ical sovereignty. At that date Napoleon, as First Con- 
sul, took up his residence in the royal palace of France 
—which will be considered later. 

263. Resuming consideration of chapter eleven 
we find: 


VERSE 27. “ * But it shall not prosper; for 
yet the end shall be at the time appointed.” 


264. Justinian’s grant of authority to the Pope 
whereby the church soon became the dominating power 
in civil affairs at Rome, looking far into the future did 
not prosper, because of its elements of weakness; 
hence its end was appointed for a particular and cer- 
tain time; and the prophet, in verses 28, 29, 30 and 
part of 31, identifies that time, because of its import- 
ance, before continuing the narrative. These verses 
will be considered when the foreshadowed time of the 
prophecy is reached; for we are following the historic 
page, as well. 


CHAPTER XXII. 
The Mass 


The Pope polluted the sanctuary by magnifying himself.—Civil 
liberty cast down.—‘“The Lamb slain from the foundation of 
the world’’ rejected, and the sacrifice of the Mass substituted. 
—Its acceptance makes its votary a slave to the clergy.— 
Catholic explanation of what it is.—Each celebration is a new 
crucifixion of Christ for the special object dictated by the priest. 


VERSE 31. * * They shall pollute the sanc- 
tuary of strength, and shall take away the daily sacri- 
fice, and they shall place the abomination that maketh 
desolate. 


265. So important is this matter, assailing as it 
does the very vés vitae of Christianity, itself, that the 
prophet was sorely troubled by it; and in his vision of 
the ram and the goat gives some particulars that ex- 
plain what is meant by the statements of this verse 31: 

“Yea, he magnified himself even to the prince of 
the host, and by him the daily sacrifice was taken away> 
and the place of his sanctuary was cast down. And 
an host was given him against the daily sacrifice by 
reason of transgression, and it cast down the truth to 
the ground.” Dan. 8:71, 72. 


266. The first thought of this verse is treated, 
anti, $237 et ség., under the sub-head ‘The Loud 
Mouth.” To compare the historic page with these 
verses, and especially the last above, it would be well 
to read the first chapter of the second volume of Hal- 
lam’s Middle Ages. A few of his first words are here 
given: 

“The noonday of Papal dominion extends from 
the pontificate of Innocent iii, inclusively to that of 
Boniface viii; or, in other words, through the thir- 
teenth century. Rome inspired during this age all the 
terror of her ancient name. She was once more the 


HOW CHURCH ENSLAVES ITS VOTARIES 165 


mistress of the world, and kings were her vassals. * 
The general supremacy effected by the Roman Church 
over mankind in the twelfth and thirteenth centuries 
derived natural support from the promulgation of the 
canon law. * But the canon law was almost entirely 
founded upon the legislative authority of the pope; the 
decretals are in fact but a new arrangement of the bold 
epistles of the most usurping pontiffs, and especially 
of Innocent iii, with the titles or rubrics comprehend- 
ing the substance of each in the compiler’s language.” 


267. Neither the Church entirely overcame the 
States, nor did the States protect themselves against 
the power-grasping Church; but the strong Popes, such 
as Gregory vii, and Innocent iii, sapped the fundamen- 
tal principals of civil and religious liberty; the civil 
sanctuary of strength was cast down, and the religi- 
ous sanctuary polluted. Salvation, through the death 
and resurrection of the Savior, as a continual sacrifice 
—a sacrifice by the Son of God for all time, an ever- 
efficient, all sufficient sacrifice—‘‘the lamb of God 
slain from the foundation of the world’’—was rejected 
by the Catholic Church and the sacrifice of the Mass 
was substituted for it. Through the adoption of this 
abomination liberty, truth, is cast down; for salva- 
tion is made to depend on the volition of the priest. 
Once this dogma is accepted as correct the votary be- 
comes the slave of the clergy, for his eternal salvation 
—of more importance than all else to him—depends 
upon his submitting himself, body and soul, to the 
domination of the most tyrannical class known to his- 
tory. The Roman Catholic (American) Catechism ex- 
plains what the Catholic Church means by its Mass in 
words and figures as follows: 

Ques. ‘What is the holy eucharist ?”’ 

Ans. “It is a sacrament which contains the Body 
and Blood, the Soul and Divinity, of Jesus Christ, 


166 WHAT MASS IS 


under the forms and appearances of bread and wine.” 

Q. “Is it not bread and wine which is first put 
upon the altar for the celebration of the Mass?” 

A. “Yes, it is always bread and wine until the 
priest pronounces the words of consecration during the 
Mass.” 

Q. ‘What happens by these words?” 

A. “The bread is changed into the body of Jesus 
Christ, and the wine into his blood.” 

Q. “What is the change called?’ 

A. “Tt is called transubstantiation, that is to 
say, a change of one substance into another.” 

“What is the Mass?” 

A. “The Mass is the perpetual sacrifice of the 
new law, in which Christ our Lord offers himself by 
the hands of the priest, in an unbloody manner, under 
the appearance of bread and wine, to His Heavenly 
Father, as he once offered himself on the cross in a 
bloody manner. 

OQ. ‘What is the difference between the sacri- 
fice of the Mass and the sacrifice of the cross?” 

A. ‘The sacrifice of the Mass is essentially the 
same sacrifice as that of the cross; the only difference 
is the manner of the offering.” 

QO. ‘What effect has the Mass as a sacrifice of 
propitiation ?” 

A. “By it we obtain from the divine mercy, first, 
graces of contrition and repentance for the forgivenness 
of sins; and, second, Remission from temporal punish- 
ments deserved for sins.” 

Q. “To whom are the fruits of the Mass ap- 
plied?” 

A. “The general fruits are applied to the whole 
church, both the living and the dead; the special fruits 
are applied, first, chiefly to the priest who celebrates 
the Mass; next, to those for whom in particular he of- 


WHAT MASS IS 167 


fers it up; and, thirdly, to those who assist at it with 
devotion.”” ‘He who sacrifices is a priest; the sensible 
thing which is sacrificed, is called victim; the place 
where it is sacrificed is called the altar. These four 
—priest, victim, altar and sacrifice—are inseparable; 
each one of them calls for the others.” 

““ * * ‘Then he pronounces the mysterious words 
of consecration, adores, makes a genuflection, and ele- 
vates the sacred body (the host) above his head. At 
the ringing of the bell the people adore on their knees 
and strike their breasts in token of repentance for their 
sins. The priest begs of God graciously to accept of 
the sacrifice.” 


268. The Catholics claim that each time they of- 
fer the sacrifice of the Mass it is de facto a new and 
fresh sacrifice of the very Christ for the particular per- 
son, and sins for which the mass is offered; and that 
the bread and wine, by virtue of the priest saying ““Hoc 
est autem corpus meum,”’ becomes and is the actual 
flesh and blood of Jesus the Christ; and the elevation 
of the host is actually the sacrifice of the very Christ 
for whom or whatsoever the priest may elect. This 
sham and mockery of the sacred and never to be re- 
peated sacrifice of our Lord and Savior, takes away 
from Christ the merits of his death and resurrection 
as the all sufficient Savior of all mankind to the end 
of time :—“‘For by one offering he hath perfected for- 
ever them that are sanctified.” —Heb. ro-rz. ““Where- 
fore he is able to save them to the utmost that come 
unto God by him, seeing he ever liveth to make inter- 
cession for them. Heb. 5:25. 


CHAPTER XXIII. 


The Divine Right of Kings 


The Divine Right symbolically instituted by Charlemagne—Begin- 
ning of its end—The Reformation—The symbolic Ancient of 
Days.—The stone cut out without hands—The Bohemian 
revolt and its sequence—Protestant State Churches, a little 
help—Puritan purgings. 

VERSE 32. And such as do wickedly against 
the covenant shall he corrupt by flatteries; but the 
people that do know their God shall be strong and do 
exploits. 


269. When Charlemagne, in 813, elected to 
have his son Louis the Pious crowned, he instructed 
him to take the crown from the altar and place it upon 
his own head to signify that he held it as a divine right; 
and Hallam gives the beginning of the end of this 
false dogma: 

“But after Gregory vii, as the spirit of ecclesias- 
tical usurpation became more violent, there grew up 
by slow degrees an opposition feeling in the laity which 
ripened into an alienation of sentiment from the 
church, and a conviction of that sacred truth, which 
superstition and sophistry have endeavored to eradicate 
from the heart of man, that no tyrannical government 
can be founded on a divine commission.” z Hallam, 
644-5. 

270. Asa corollary from the liberty-growth 
came the heroism of Gustavus Adolphus and _ other 
heroes of the thirty years war for religious freedom 
ending in the peace of Westphalia. 


THE REFORMATION. 


VERSE 33. . And they that understand among 
the people shall instruct many; yet they shall fall by 


THE TRAVAIL OF PROGRESS 169 


the sword, and by flame, by captivity, and by spoil, 
many days. 

271. This clearly points to the great reformers, 
and the troublous times of the reformation, so well 
known to every reader that very little reference will 
suffice. In Daniel’s vision of the four beasts the same 
subject matter passed in review before him; and in 
verses Q and 10 of chapter 7 he says: 

“* * And the Ancient of Days did sit, whose 
garment was white as snow, and the hair of his head 
like the pure wool; His throne was like the fiery 
flame, and his wheels as burning fire. A fiery stream 
issued and came forth from before Him, and ten thou- 
sand times ten thousand ministered to Him; the judg- 
ment was set, and the books were opened.” 


272. With the ancients, moral truths were 
taught in metaphor and mysticism. From the expres- 
sions in this scripture Daniel seems to have been in- 
structed in the mysteries of Mithras or of the Essenes 
—they were substantially the same—and this is prob- 
able, since Josephus, who was an Essene, says that 
Order existed from the time of the Patriarchs, Abra- 
ham, Isaac, and Jacob; and we know from Maimon- 
ides, that the Order of Mithras was confined to the 
hachamin, or “‘wise men” of the country of which Dan- 
iel was premier. Taking, then, what has been uncov- 
ered of their mysteries, we find the white robe and 
dress in which the hierophant, and the candidate in 
search of Divine Truth, were clothed, to teach the re- 
generation of the soul; and the white tiara on the 
head, the triumph of the soul over death. The fiery 
flame and fiery stream and the burning fire may find 
some explanation in the Mithraic view of the triad of 
nature: That heaven was created from fire, and earth 
from water, air being the mediary. (See $$ 39, 40.) 
With what we know of these mysteries as a key to this 


170 THE LITTLE STONE 





text, the prophet refers to the travail of progress— 
the commotion and punishment that falls upon the 
world when in the throes of revolution for the better- 
ment of man’s condition, in a providential upheaval ; 
and of the myriads of people that will in time be blest 
by the change. 

“It is believed that, during those wars of persecu~ 
tion, the population of Bohemia, which in the begin- 
ning numbered about four millions, was reduced to less 
than eight hundred thousand. A state of uncompro- 
mising warfare against Protestantism being now estab- 
lished by the Emperor and Papal party, the people ac- 
cepted it and went to work. From the battle at White 
Hill (1620)—the day of the landing of the Pilgrims 
in America—until the peace of Westphalia in 1648, 
there was not a foot of territory that could one day be 
safely said to belong to this or that prince, this or that 
country, this or that religious party.” Lzeb’s History 
of the German People, p. 185. 


273. Out of the revolution referred to in this 
text came the ‘“‘stone,” of its own motion, as a side 
incident scarcely noticed, “cut out without hands” by 
the God of heaven, in contrast with the hands of man; 
and for God’s great purpose, the establishment of His 
earthly kingdom of civil and religious liberty; for in 
such, alone, can man reach his highest development for 
happiness and good. ‘This is the Lord’s doing and it 
is marvelous in our eyes.” 

274. In 1618 the Bohemians revolted at the se- — 
vere and oppressive intolerance of Ferdinand, Emperor 
of Germany, who had determined, with the assistance 
of Catholic Spain, to subject all Germany to his reli- 
gion. This kindled the smouldering religious hatred 
of half a century and a bitter war of Catholic against 
Protestant followed and was merged into a war of con- 
quest. After raging for thirty years the peace of West- 


THE LITTLE STONE 171 


phalia brought the religious wars of the continent, and 
the power of the old German Empire to an end. Of 
its result Barnes’ General History, 485-6, says: 

“The effect of the thirty years war upon Germany 
is not yet effaced. “The whole land,’ says Carlyle, ‘has 
been tortured, torn to pieces, wrecked, and brayed as 
in a mortar.’ Two-thirds of the population had dis- 
appeared. Famine, pestilence and sword had converted 
vast tracts into a wilderness. Whole villages stood 
empty save for famished dogs that prowled around 
the deserted houses. All idea of nationality was lost; 
the Holy Roman Empire was practically at an end, 
and the name German Emperor was henceforth but an 
empty title of the Austrian rulers; while between the 
Alps and the Baltic were three hundred petty states, 
commerce, literature, and manufactures were par- 
alyzed. French manners and habits were imitated, and 
each little court sought to reproduce in miniature the 
pomp of Versailles. Henceforth, until our own times, 
the empire has no history, and that of the different 
states is a dreary chapter, indeed. ‘From the peace of 
Westphalia to the French Revolution,’ says Brice, ‘it 
would be hard to find a single grand character, a sin- 
gle noble enterprise, a single sacrifice to public inter- 
ests, or a single instance where the welfare of the na- 
tion was preferred to the selfish passions of the prince.’ 
When we ask for an account of the political life of 
Germany in the 18th century, we hear nothing but 
the scandals of buzzing courts and the wrangling of 
diplomatists at never ending Congresses. Even Loss- 
ing, the great German author, wrote, ‘Of the love of 
country, I have no conception. It appears to me, at 
best, a heroic weakness, which I am right glad to be 
without.’ ” 


172 PROTESTANT STATE CHURCHES 





PROTESTANT STATE-CHURCHES. 


VERSE 34. Now, when they shall fall, they 
shall be holpen with a little help; but many shall 
cleave to them with flatteries. 


275. After the reformation in England, Ger- 
many, and a few other countries, nearly, if not all, 
the Protestant nations maintained State Churches, a 
little better than the Catholic; persecutors, but not so 
violent nor long continuing; the church was recognized 
as part of the government and received a tithe from 
taxes, but was held in subordinate position—in many 
cases an adjunct to bad government. Some of the 
peoples clung to the old church and continued perse- 
cutions. Clearly this was a flattery in the case of the 
French through whose instrumentality it was finally 
divested of civil power. 

VERSE 35. And some of them of understand- 
ing shall fall, to try them, and to purge and to make 
them white, even to the time of the end; because it is 
yet for a time appointed. 


276. This may and probably does refer to the 
wars of the Puritans in England and elsewhere; and 
their troubles, purgings and purifications, whitening 
some of them, and preparing them for the time of 
the end—the process of “‘cutting the little stone out of 
the mountain without hands,” that it may, of its own 
motion, go to its place and grow into a mountain 
against its need in the time of the end. In the midst 
of the persecutions indicated, a people is referred to 
as being tried and made white (see §$ 56,), preparing 
them for usefulness at the time of the end, first as the 
“stone” and then the great “mountain” (see $$ 20-30) 
on top of which shall be God’s house (see $$ 35, 51, 
54) where civil and religious liberty conduces to the 
full recognition of the Fatherhood of God and the 


PROTESTANT STATE CHURCHES ie gs 


brotherhood of man, from whence will radiate God’s 
love to man, and man’s love for his fellows, which of 
necessity includes the recognition of equal rights. 


277. Barnes’ General History, at pages 501-503, 
says: 

“The Puritan party was divided into Presbyterian 
and Independents. The Presbyterians * desired re- 
ligious conformity and to limit the royal authority; 
the Independents wished religious toleration and to 
found a republic. Cromwell was the chief of the lat- 
ter faction, which took the lead. * * Cromwell and 
his son-in-law, Ireton, who struggled long to mediate 
upon the basis of civil and religious liberty, were forced 
to yield. A body of soldiers under Colonel Pride sur- 
rounded the House of Commons and shut out the 
Presbyterians. Thus reduced by what is known as 
Pride’s Purge, to about sixty Independents, the House 
appointed a commission to try the king on a charge of 
treason. Condemned to death, Charles met his fate 
with a dignity that went far to atone for the errors of 
his life; and the Divine Right of Kings stumbled to 
its fall to rise no more in Great Britain. 


CHAPTER XXIV. 


The Stone 


The five universal kingdoms.—Origin of the Everlasting Nation 
on account of the character of their worship of Jesus—Only 
one people fit or approximate “the stone cut out without 
hands.”—The Pilgrims.—The American Colonies and Nation 
complete the vision—Jesus took the Kingdom of God away 
from the Jews to give to a nation bringing forth the fruits 
of the stone—clearly the United States of America—What 
Daniel says of this government of the people—Maledictions 
against man assuming to make laws for God.—A _ blessed 
vision—the first view of glorious liberty in full life. 


“Thou sawest till that a stone was cut out with- 
out hands, which smote the image upon his feet that 
were of iron and clay, and brake them to pieces.” 
Dan. 2:34. 

278. In the second chapter, as in his other proph- 
ecies, Daniel tells. us of the five universal govern- 
ments—Babylon, Medo-Persia, Greece, Rome and its 
successor the Roman Church Power that grew out of 
part of it, and the Everlasting Kingdom or govern- 
ment. In this chapter the “stone” took a prominent 
part before it “became a great mountain and filled 
the whole earth; and Daniel explains that because 
Nebuchadnezzer saw the stone that grew into a moun- 
tain, that he, the king, should be informed that the 
God of heaven would set up a kingdom that should 
never be destroyed. By reading $$ 51-54, anié, the 
metaphorical meaning of “‘stone” in Daniel’s day will 
be very clear; whereby it will be seen that the suma- 
tion of the symbol of the stone was the religion of 
Jesus; and thus it will be seen that the “Everlasting 
Nation” would have its origin in a religious cause; 
and that a few worshiping people, in numbers as an 
ashlar or pillow-stone is to a mountain, would be 
“cut out of a mountain without hands’—separated 


PROVIDENTIAL STONE-CUTTING L795 


from their mother nation by Providential circum- 
stances, on account of the character of their worship of 
Jesus; and not by the hands or direct command of 
dominating or ruling man. Nebuchadnezzer knew the 
veneration of the stone Mznézuris, by his own people, 
the Chaldeans, to which they sacrificed for the purpose 
of invoking the Good Demon; and he knew of the 
other stone worships of his own and the surrounding 
nations; and he knew that in all their temples there 
was a legend of a sacred or mystical stone; and that 
in all of these the stone was the symbol of faith and 
truth—of the Deity or of Deity worship;—the com- 
ing Resurrector whose name was their most secret pass- 
word; and Daniel was of course familiar with Jacob’s 
setting up the stone of Bethel as the “house of God;” 
and with the Hebrew tradition of the “Stone of Foun- 
dation”; and he knew that the Phenecians, at or near 
his boyhood home, worshiped or worshiped with stones. 
These views of the world, at the time of the vision, 
would create awe in the King’s mind, and would en- 
able the prophet, of his own knowledge, to get some 
glint of the meaning of that part of the vision. Hence 
it seems that the stone—a colony from religious cause, 
and possessed of the inflexible zeal of freedom, as 
Gibbon expresses it of the Donatists—would exercise 
effective influence in the world’s affairs; and would 
afterwards grow into the great, dominating nation, 
under God’s providence, never to be destroyed. And 
the Pilgrims were “cut out without hands’”—left Eu- 
rope to find a place where they could worship God ac- 
cording to the dictates of their own conscience without 
the domination of earthly king in that behalf; and they 
left England against the will of the government. Rid- 
path’s United States, at pages 88-91, says: 


a “A plan of colonizing was now projected on a 
large scale. John Smith was appointed Admiral of 


176 A COLONY OF JESUS’ WORSHIPERS 


New England for life. The king, notwithstanding the 
opposition of the House of Commons, issued a procla- 
mation enforcing the provisions of the charter, and 
everything gave promise of an early settlement of 
America. Such were the schemes of men to possess and 
people the Western Continent. Meanwhile a power 
higher than the will of man was working in the same 
direction. The time had come when, without the 
knowledge or consent of James i, without the knowl- 
edge or consent of the Council of Plymouth, a perma- 
nent settlement should be made on the bleak shores of 
New England.” 

b THE PURITANS! Name of all names in the 
early history of the West! About the close of the six- 
teenth century a number of poor dissenters scattered 
through the North of England, especially in the coun- 
ties of Nottingham, Lincoln and York, began to join 
themselves together for the purposes of free religious 
worship. Politically they were patriotic subjects of 
the English king; religiously they were rebels against 
the authority of the English Church. Their rebellion, 
however, only extended to the declaration that every 
man has a right to discover and apply the truth as re- 
vealed in the scriptures without the interposition of 
any power other than his own reason and conscience. 
Such a doctrine was very repugnant to the Church of 
England. Queen Elizabeth herself declared such 
teachings to be subversive of the principles on which 
her monarchy was founded. King James was not more 
tolerant; and from time to time violent persecutions 
broke out against the feeble and dispersed Christians 
of the North. 

c Despairing of rest in their own country, the 
Puritans finally determined to go into exile, and to 
seek in another land the freedom of worship which 
their own had denied them. Again they gathered to- 


A COLONY OF JESUS’ WORSHIPERS 177 





gether on a bleak heath in Lincolnshire and in the 
spring of 1608 embarked from the mouth of the Hum- 
ber. Their ships brought them in safety to Amster- 
dam, where under the heroic care of John Robinson, 
they passed one winter and then removed to Leyden. 
Such was the beginning of their wanderings. They 
took the name of Pilgrims, and grew content to have 
no home or resting place. Privations and exile could 
be endured when sweetened with liberty. 


d But the love of native land is a universal pas- 
sion. Puritans in Holland did not forget—could not 
forget—that they were Englishmen. During their ten 
years’ residence in Leyden they did not cease to long 
for a return to the country which had cast them out. 
Though ruled by a heartless monarch and a bigoted 
priesthood, England was their country still. The un- 
familiar language of the Dutch grated harshly on their 
ears. They pined with unrest, conscious of their abil- 
ity and willingness to do something which should con< 
vince their King James of their patriotism and worth. 

e It was in this condition of mind that about 
the year 1617 the Puritans began to meditate a re- 
moval to the wilds of the New World. 


f There, with honest purpose and prudent zeal, 
they would extend the dominions of the English King. 
Accordingly John Carver and Robert Cushman were 
despatched to England to ask permission for the church 
of Leyden to settle in America. The agent ot the Lon- 
don Company and the Council of Plymouth gave some 
encouragement to this request, but the King and his 
ministers, especially Lord Bacon, set their faces against 
any project which might seem to favor heretics. The 
most that King James would do was to make an in- 
formal promise to let the Pilgrims alone in America-—— 
hands off. Such has always been the despicable atti- 
tude of bigotry towards every liberal enterprise. 


178 THE PURITANS 


g The Puritans were not discouraged. With or 
without permission, protected or not protected by the 
terms of a charter which might at least be violated, 
they would seek asylum and rest in the Western wil- 
derness. Out of their own resources and with the help 
of a few faithful friends they provided the scanty 
means of departure and set their faces toward the sea. 
The Speedwell, a vessel of sixty tons was purchased at 
Amsterdam, and the Mayflower, a larger and more 
substantial ship, was hired for the voyage. The former 
was to carry the emigrants from Leyden to Southamp- 
ton, where they were to be joined by the Mayflower, 
with another company from London. Assembling 
at the harbor of Delft on the River Meuse, fifteen 
miles south of Leyden, as many of the Pilgrims as 
could be accommodated went on board of the Speed- 
well. The whole congregation accompanied them to 
the shore. There Robinson gave them a consoling ad- 
dress, and the blessings and prayers of those who were 
left behind followed the vessel out of sight. 


hk Both ships came safely to Southampton, and 
within two weeks the emigrants were ready for the voy- 
age. On the sth of August, 1620, the vessels left the 
harbor; but after a few days sailing the Speedwell was 
found to be shattered, old and leaky. On this account 
both ships anchored in the port of Dartmouth, and 
eight days were spent in making the needed repairs. 
Again the sails were set; but scarcely had the land re- 
ceded from sight before the captain of the Speedwell 
declared his vessel unfit to breast the ocean, and then, 
to the great grief and discouragement of the emigrants, 
put back to Plymouth. Here the bad ship was aban- 
doned; but the Pilgrims were encouraged and feasted 
by the citizens, and the more zealous went on board the 
Mayflower, ready and anxious for a final effort. On 
the 6th of September the first colony of New England, 


THE PURITANS 179 


numbering one hundred and two souls, saw the shores 
of Old England grow dim and sink behind the sea. 

@ The voyage was long and perilous. For sixty- 
three days the ship was buffeted by storm and driven. 
It had been the intention of the Pilgrims to found their 
colony on the beautiful country of the Hudson; but 
the tempest carried them out of their course, and the 
first land seen was the desolate Cape Cod. On the 
gth of November the vessel was anchored in the bay; 
then a meeting was held on board and _ the colony 
organized under solemn compact. In the charter which 
they there made for themselves the emigrants declared 
themselves loyal to the English crown, and covenanted 
together to live in peace and harmony, with equal 
rights to all, obedient to just laws made for the com- 
mon good. Such was the simple but sublime constitu- 
tion of the oldest New England State. A nobler docu- 
ment is not to be found among the records of the world. 
To this instrument all the heads of families, forty- 
one in number, solemnly set their names. An election 
was held in which all had an equal voice, and John 
Carver was unanimously chosen Governor of the Col- 
ony. 

279. Civil and religious liberty grew in the 
American colonies as though the soil had been dedi- 
cated to a higher and better civilization—the Father- 
hood of God and the brotherhood of man—by our 
Heavenly Father, and so it was, as we are taught by the 
books of nature and revelation. America is God’s 
lighthouse from which His love of man shines out to 
illumine the world. This fact prophetic vision saw; 
and we are informed that the ‘‘stone” broke the feet of 
Nebuchadnezzer’s image, they being of iron and clay 
—§$§ 197, 200; and when you have completed this 
reading we trust that you will see that from an un- 
strained construction of the whole chapter we must 


180 THE STONE BECAME A MOUNTAIN 


conclude that the ‘‘stone’’ was the impelling force that 
broke the toes of iron and clay; and after it grew into 
a mountain it completed the work begun by the stone. 
Eliminated trom the metaphors: The influence of the 
American Colonies was to destroy the civil power of 
the Romish Church; and the United States was to be 
the impelling power to remove religious intolerance 
from the world, and to extend the glorious principles of 
civil and religious liberty (of which America was the 
cradle), throughout the world. Jesus’ prophecy in this 
connection, thus eliminated, adds: That the nation that 
falls upon the United States will be broken, and the 
nation it falls upon will be disintegrated. Read and 
see: 

“Jesus said unto them (the Jews), did you never 
read in the scriptures, the stone which the builders re- 
jected, the same is become the head of the corner; this 
is the Lord’s doing and is it marvelous in our eyes? 
Therefore I say unto you the kingdom of God shall be 
taken from you and given to a nation bringing forth 
the fruits thereof. And whosoever shall fall on this 
stone shall be broken; but on whomsoever it shall fall 
it will grind him to powder.” Matt. 27:42-44. 

280. Jesus knew that the people he was address- 
ing knew the Hebrew legend of the Stone of Founda- 
tion that bore the symbol of the Savior, the tetragra- 
mation, and that had been used as an altar by Adam, 
Seth, Enoch, Noah, Abraham, Jacob, Moses and oth- 
ers, according to their Talmud which they so greatly 
reverenced. Oliver says that this stone was used as 
the corner stone of the new temple. Some Jewish 
writers assert that there was no ark in the temple of 
Zerubbabel, but that its place was supplied by the Stone 
of Foundation on which the ark originally rested. Dr. 
Adam Clark, the learned Methodist Divine and com- 
mentator, repeats a legend that the stone on which Ja- 


JESUS’ PROPHECY 181 


cob rested his head, was brought to Jerusalem, thence 
carried, after a long lapse of time, to Spain, from 
Spain to Ireland, and from Ireland to Scotland, where 
it was used as a seat on which the kings of Scotland 
sat to be crowned. Edward i, we know, brought a stone 
to which this legend is attached, from Scotland to 
Westminster Abbey, where, under the name of Jacob’s 
pillow, it still remains, and is always placed under the 
chair upon which the British sovereign sits to be 
crowned. The symbolic lesson of this stone was un- 
doubtedly the intercommunication between God and 
Man through the death and resurrection of our blessed 
Savior. See $51, ez seq. 

281. The Savior, referring to the stone of the 
scriptures, says, that the kingdom of God theretofore 
possessed by the Jews would be taken from them and 
given to a nation bringing forth the fruits of the stone, 
which represented the vés vitae of the doctrine of Jesus 
—‘“The Fatherhood of God and the brotherhood of 
man’’—of necessity the equality of man before the law 
—found only in the United States, the monumental 
greatness of which arises therefrom. The prophet evi- 
dently refers to the same kingdom when he says: 

“And the kingdom and dominion, and the great- 
ness of the kingdom under the whole heaven, shall be 
given to the people of the saints of the Most High, 
whose kingdom is an everlasting kingdom, and all na- 
tions shall serve and obey him.” Dan. 7-27. 


282. Daniel said to Nebuchadnezzer, “The God 
of heaven hath given thee a kingdom, power, strength, 
and glory;’ and ‘‘forasmuch as thou sawest that the 
stone was cut out of the mountain without hands * 
the great God hath made known * what shall come to 
pass hereafter’—about some other kingdom or gov- 
ernment of course. 


182 JESUS’ PROPHECY 





“Thou sawest till that a stone was cut out with- 
out hands; which smote the image upon his feet that 
were of iron and clay, and brake them to pieces. Then 
was the iron, the clay, the brass, the silver and the gold 
broken together, and became like the chaff of the sum- 
mer’s threshing floors; and the wind carried them 
away, that no place was found for them; and the stone 
that smote the image became a great mountain and 
filled the whole earth.’—Dan. 2:34, 35. NOTA- 
BILIA: The Stone was “The Inflexible Zeal of 
Freedom,” also, of the American Colonists, through 
whom and which all this has been or soon will be ac- 
complished; which we shall see as we progress. 

283. During the thirty years’ war England, 
commencing with James, ceased to be the leading 
Protestant nation. The Catholics naturally expected 
toleration from Mary’s son; but found him a bitter 
persecutor of all ‘“‘recusants’’—those who neglected to 
accept and attend his State Church as the only proper 
guide in divine things. He could see the maledictions 
upon the Pope, but he saw not that it was STATE- 
CHURCH, man assuming to make laws for God— 
civil and religious tyranny, from whatever source and 
under whatever name—that merited and received those 
maledictions. Parley’s School History says of Charles, 
at page 241, that— 

“He seemed to think the common people were 
created only that kings might have subjects to rule 
over. In the early part of his reign the king persecuted 
the Puritans. He would not allow the Puritan minis- 
ters to preach, nor the people to attend their meetings. 
Their sufferings were great, although the king dare 
not burn them, as the bloody Queen Mary would have 
done. Many of them crossed the ocean, and sought 
religious freedom in New England. John Hampden, 
John Pyne, and Oliver Cromwell, were once on the 








THE TRAVAIL OF LIBERTY 183 


point of coming to this country. But Charles prevent- 
ed them, and these three persons became his most pow- 
erful enemies.” 

284. The civil war was now inevitable. Crom- 
well’s Invincible Ironsides spent their leisure in Bible 
reading, and went into battle singing psalms and 
hymns; for religious persecution had driven them to 
desperate war for liberty. They were inspired by the 
same spirit that moved their brothers in the New 
World; and they saw how sweet, great and glorious 
was religious liberty in full life. They knew that God 
loves the world; and none more than they felt the 
royalty, strength, courage and nobility of the blood of 
the language. Thus wrought up, the contest could not 
cease; and it did not, until the throne was cast down 
—the throne of approximate absolutism, not heredity, 
but the power—ending in the “revolution of 1698,” 
when the government was fixed as a constitutional 
monarchy, and the “Divine Right of Kings,” the 
“Star-Chamber courts of justice,” and “‘taxation with- 
out the consent of Parliament’? ceased forever, Will- 
iam of Orange ending the war at the battle of the 
Boyne, July 1, (0. s.,) 1690; and the House of Com- 
mons became the governing power of Great Britain. 
The Fatherhood of God, and the brotherhood of men 
possessed with the inflexible zeal of freedom cast 
down the English throne forever. 


CHAPTER XXV. 


Cleansing The Sanctuary 


Daniel fixes date of vision—In answer to question, “How long 
shall be the vision?” he is told: “Unto 2300 days.”—Scripture 
rule reckons each day for a year—538+1762=2300; but the 
change in the beginning of the year carries 1762 until after 
September 1763.—That cleansing was the expulsion of the 
effete persecuting civilization of the Old World from the soil 
of the New.—Judgment was given to the saints—End of the 
indignation—Freedom grew in its own sanctuary and reflected 
back on the Old World—In the cleansed sanctuary a God- 
fearing, liberty-loving people were assailed by the English; 
“and the time came that the saints possessed the Kingdom.”— 
the little stone became a mountain and its influence filled 
the earth. 


285. The date for cleansing the sanctuary is ex- 
plained to Daniel in answer to his question: 

“How long shall be the vision concerning the 
daily sacrifice, and the transgression of desolation, to 
give both the sanctuary and the host to be trodden 
under foot? And he said unto me, unto two thousand 
and three hundred days; then shall the sanctuary be 
cleansed.” Dan. S273, 72. 

286. We are now to consider the historic page 
of the world coterminal with the two thousand three 
hundred days, bearing in mind that it, too, may refer 
to the “stone” as it approximated a “mountain,” 
shortly before “the people took the kingdom,” if we 
have thus far read correctly. In the first verse of 
this chapter Daniel carefully gives us the data from 
which we can exactly fix the date of this vision, and 
there is nothing to indicate that any other and differ- 
ent date is made the base from which to count the 
time; and the time is to be counted upon the answer 
to the question: ‘How long shall be the vision?’”— 
meaning, one must think, from the time Daniel asked 


CLEANSING THE SANCTUARY 185 


the question at sight of the vision, to its fruition. Ap- 
parently Daniel’s special pointing to a time certain is 
the only cogent reason for his special mention of the 
date of the vision. We must, therefore, reckon from 
B. C. 538, the date of the third year of Belshazzar 
(Labynit), which would bring us up, and perhaps 
about a year subsequent, to A. D. 1762, because of 
the change made for the beginning of the year, which 
was then the first new moon in March, of the sacred 
year; or of September, if the civil year be meant, 
(1762, then, extends until after September 1763) ; for 
5§38-|-1762—2300. We have counted each day for a 
year according to scripture instruction: 

“This shall be a sign to the house of Israel. * * 
I have appointed thee each day for a year.” Eza. 
4:3-6; Num. 14:34. 

“The Seven Years War was the most extra- 
ordinary and important in modern times, previous to 
those of the French Revolution. Though Frederic 11 
is the hero, the history of the war is, in fact, the his- 
tory of Continental Europe. * * Frederic and his 
brother Prince Henry, gained several advantages in 
1762 and 1763, and peace having been concluded 
between Great Britain and France, Austria was left 
alone: The Empress Queen was, therefore, obliged to 
conclude peace with Prussia. The two powers mutual- 
ly guaranteed the whole of each others German domin- 
ions, Frederic also promising to give his vote to Joseph 
as King of the Romans. The King of Poland was re- 
stored to his dominions without compensation. Thus 
ended the Seven Years War, which, after immense 
sacrifice of human life and treasure, left the political 
balance of Europe unchanged.” Lord Macauley. 

287. Search the entire world’s history with stu- 
dious energy and care and you will doubtless find 
that one, and only one people, place and incident is 
fittingly or approximately described, at or anywhere 


186 CLEANSING THE SANCTUARY 





near the time pointed out; and that cleaning out 
seems to be just the identical incident of Daniel’s 
prophecy elaborated; for while the whole world had 
been in war, but one change was made. It is found in 
Ridpath’s History of the United States, at page 279, 
as follows: 

“For three years after the fall of Montreal the 
war between France and England lingered on the 
ocean. On the 1oth of February, 1763, a treaty of 
peace was made at Paris. All the French possessions 
in North America east of the Mississippi from its 
source to the River Iberville, and thence through lakes 
Maurepas and Ponchartrain to the Gulf of Mexico, 
were surrendered to Great Britain. At the same time 
Spain, with whom England had been at war, ceded 
East and West Florida to the English crown. As 
reciprocal with this provision France was obliged to 
make a cession to Spain of all the vast territory west 
of the Mississippi, known as the province of Louisiana. 
By the sweeping provisions of this treaty the French 
King Jost his entire possession in the New World.” 
Thus closed the French and Indian War, one of the 
most important in the history of mankind. By this 
conflict, it was decided that the decaying institutions 
of the Middle Ages should not prevail in the West; 
and that the powerful language, laws and liberties of 
the English race should be planted forever in the vast 
domains of the New World.” 

288. It should be borne in remembrance that 
until the French Revolution, thirty years later, France 
had been and was, of all nations, the most subservi- 
ent to the will of the Pope; and was so loyal to Pope 
and Devil as not to permit a Protestant to live on her 
soil after St. Bartholomew’s night. 

289. This view is confirmed and emphasized by 
Dan. 7:21, 22, where the prophet assures us that “The 


CLEANSING THE SANCTUARY 187 


same horn made war with the saints, and prevailed 
against them until the Ancient of Days came and judg- 
ment was given to the saints of the Most High; and 
the time came that the saints possessed the kingdom.” 
In this same year of the cleansing, 1763, and again in 
the following year, the English ministers undertook to 
enforce the collection of taxes. The Americans be- 
lieved that under the British constitution taxes and 
representation were inseparable; and the contest com- 
menced and continued until “the saints possessed the 
kingdom.” The FIRST COLONIAL CONGRESS 
assembled in New York, October 7, 1765, and the con- 
test continued until Britain acknowledged the inde- 
pendence of the United States in 1783. 

290. The growing spirit of liberty that has ever 
been an accompaniment of religious toleration, since 
the days of Constantine and Valentinian emphasized 
“the inflexible zeal of freedom,’”’ was not confined in 
America to the Protestant churches; for Maryland, 
a Catholic colony, was one of the very first to exhibit 
the brotherhood required by the Savior. Emphatically, 
it came up among the English speaking people who, for 
the love of civil and religious liberty, sought the New 
World—were Providentially “cut out of the moun- 
tain” of seated tyranny of the Old World in which it 
was denied healthy growth—and transplanted where 
freedom grew apace, as in its own sanctuary; its warm- 
ing influence was reflected back upon the old home of 
oppression, and soon after “the people of the saints” 
of civil and religious liberty “took the kingdom” in 
the New World. Reader, whether you are ready to 
admit that this expulsion of the most persecuting of 
nations, France, from political power in America is 
the cleansing of the sanctuary of Daniel’s prophecy, 
you know that it was and yet remains the most glori- 
ous, beneficial and far-reaching cleansing known in 
the history of the world: 





188 CLEANSING THE SANCTUARY 


‘‘And he said, behold, I will make thee know what 
shall be in the last end of the indignation; for at the 
time appointed the end shall be.” Dan. 8:79. 

291. If the end of religious persecution does not 
give us “gospel measure”’ in filling the words “‘last end 
of the indignation” it is hard to conceive what could 
occur that would! The American growth of civil lib- 
erty ended church domination. 

292. ‘This is a strategic point in the world’s 
history that should attract the closest attention of 
every thinking person who desires to possess the truth. 

293. Absolutism is an offense to the All-Father, 
as set forth in the eighth chapter of First Samuel. 

294. The four Louises of France, the most 
Catholic of nations, were the religious persecutors of 
their day and age, and the most absolute of monarchs. 
From St. Bartholomew’s day to the French Revolu- 
tion, a Protestant was not permitted to openly reside | 
on the soil of France. 

295. Six years after Louis xiii assumed the gov- 
ernment the Pilgrims left Plymouth for the New 
World. 

296. The subjects of “The Grand Monarch,” 
Louis xiv, “regarded him with Asiatic humility.” 
“When it was reported to Louis that his troops had 
converted all the heretics he revoked the Edict of Nan- 
tes in 1685, and then ensued a bloody persecution; 
whilst more than half a million of the best and most 
industrious of the inhabitants of France fled, carry- 
ing their skill and industry to other lands.” Int. Cyc. 

297. Louis xv was a person of “the utmost sen- 
suality, selfishness and baseness. He surrounded him- 
self with the vilest society. * * War broke out again 
with Britain concerning the boundary of Acadia 
(Nova Scotia) * * A peace most humiliating to 
France was at last concluded in 1763.” Int. Cyc. 


CLEANSING THE SANCTUARY 189 


298. Then was the sanctuary, to which the op- 
pressed of the Old World fled for civil and religious 
liberty, cleansed by the complete ousting of the French 
power from the New World, then and forever after 
dedicated to the Fatherhood of God and the brother- 
hood of man. Within this sanctuary was being devel- 
oped a mighty, God-fearing, liberty-loving people—the 
saints of the Most High. In this year of the cleansing 
and within a few months thereafter, and again in the 
following year, the English ministers undertook to 
tax the unrepresented colonies. Vessels of the Eng- 
lish navy were sent to hover around the American har- 
bors. A great number of our merchantmen were 
seized; and colonial trade with the West Indies was 
almost destroyed. The next year the Parliament for- 
mally declared its purpose to tax the colonies. 

299. It was not the payment that the colonies 
dreaded, but the surrender of their liberties. 

300. Six months after the Boston tea-party, 
Louis xvi became king of France to carry the load 
of his ancestor’s offenses to freedom; and the Ameri- 
can contest went on until the complete recognition of 
the independence of the United States in 1783; and the 
saints possessed the kingdom. 

301. The reflex influence of the long contest 
for freedom was great in the Old World, and espe- 
cially with the oppressed, mercurial French people, 
numbers of whom assisted the cause of liberty. This 
influence was still greater when the little ‘“‘stone” be- 
came a “mountain’—an independent nation—in 1783. 

302. Six years later Washington was inaugu- 
rated President of the United States, and the French 
Revolution commenced its mighty work as a corollary 
of America’s establishment. 

303. Three years later the French monarch was 
guillotined and the French Kingdom was “broken to 
pieces and became like the chaff of the summer’s 


190 CLEANSING THE SANCTUARY 


threshing floors and the wind carried them away that 
no place was found for them;” and persecuting intol- 
erance was blown away in the storm; and the stone 
whose influence smote the image of civil and relig- 
ious oppression became a nation and has grown to be 


great; and its influence now fills the earth. 


CHAPTER XXVI. 


The Mountain 


Immediate effect of American freedom in the Old World— 
Colonial influence with the French.American success pro- 
duced the French Revolution—The French Revolution cast 
down the throne—The Directory scotched the Papal power. 
—Produced a Bonaparte who deprived the Pope of the re- 
mainder of his political dominion—-The Ecemenical Council 
finished Popedom.—Nebuchadnezzer’s dream and the end of 
civil and religious tyranny. Religious oppression produced the 
Reformation and the American colonies.—The latter super- 
induced the non-religious movement in France which cast down 
the Pope—In Dan. 8:25, to the end of the chapter, the prophet 
clearly characterizes Napoleon Bonaparte in a number of re- 
markable particulars, as if written after the facts—The end 
of Church-State tyranny produced by America at the time 
appointed for the end. 


304. If Daniel used the word in accordance with 
its meaning among the hachamin, or the learned of 
the people over whom he was the Governor and had 
been the prime minister for over half a century, then 
“mountain” (into which the “stone” grew) means a 
great and safe place or nation where man can com- 
mune with God without danger from cowans or legal 
oppression. It will be presented: FIRST, that the in- 
fluence of the American Colonies and Government in- 
cited the French Revolution; SECOND, that this rev- 
olution cast down the French throne, and established 
a Directory—a so-called Republic; THIRD, the Di- 
rectory scotched the Papal power; FOURTH, pro- 
duced a Bonaparte who deprived the Pope of the re- 
mainder of his political dominion. 


305. FIRST, of the Colonial influence: Never 
had France been so powerful as under Louis xiv—the 
Grand Monarch. In 1685 he revoked the Edict of 
Nantes, which Henry of Navarre had issued in 1598, 
granting toleration to the Huguenots; closed the Pro- 


192 THE MISSIONARY NATION 


testant schools, expelled the Huguenot ministers, and 
imprisoned and executed many Protestants. Over 
two hundred thousand of the best artisans of France 
escaped to foreign countries; and it was said that not a 
Protestant was permitted to live on the soil of France. 

306. Of the profligate and unfortunate reign 
of Louis xv, Barnes says: 

“Louis foresaw the coming storm, and with Pom- 
padour repeated, ‘After me the deluge’; yet he sanc- 
tioned the most iniquitous schemes to raise money for 
his vices, and silenced all opposition by the dungeons 
of the Bastile.” 

307. Goodrich, in speaking of Louis xvi, says: 

“Not long after this King and Queen were 
crowned the American Revolution broke out, the Uni- 
ted States declared themselves a free and independent 
republic. The people of France took a great interest 
in the affairs of America; and they began to think 
that a republic was a better kind of government than 
a monarchy. They compared the tyranny under which 
they and their forefathers had groaned for ages, with 
the freedom which made the Americans so prosper- 
ous and happy. The more they reflected upon the 
subject the more discontented they became with their 
own condition.” Parley’s School History, 192-3. 

Chambers’ Encyclopedia says: 

“The American war of freedom had dissemi- 
nated republican ideas among the lower orders, while 
the Assembly of the Notables had discussed and made 
known to all classes the incapacity of the government, 
and the wanton prodigality of the Court. The Nota- 
bles, and “ers etat were alike clamorous for a meet- 
ing of the States; the former wishing to impose new 
taxes on the nation, and the latter determined to in- 
augurate a thorough and systematic reform. After 
much opposition on part of the King and Court, the 
etats generaux, which had not met since 1614, was 


THE MISSIONARY NATION 193 





assembled at Versailles on the 25th of May, 1789. 
France was at that time ripe for revolution. * * 
Then came constitutions made and retracted until 
1792.” 

309. Barnes’ General History, at page 539, 
says: 

: “Democratic ideas were rife. Despotism was un- 
endurable to men who had embibed the uew principles 
of liberty, and especially those who, like LaFayette, 
had helped the United States to win its freedom. 
Louis, xvi, might have delayed, but he could not have 
averted, the impending catastrophy. The revolution 
was but the blossoming of a seed planted long years 
before, and a plant whose slow and sure growth 
thoughtful men had watched for years.” 

310. SECOND, That the French Revolution 
cast down the throne and established a so-called Re- 
public. Goodrich says: 

“When many of the loftiest heads in the kingdom 
had been cut off, the people fixed their eyes on the 
head that wore a crown. ‘Off with the King’s head, 
too!’ they cried. So they dragged the poor, harmless 
king before the National Convention, and he was 
forthwith sentenced to the guillotine. * * There stood 
a holy priest beside him on the scaffold. Other priests, 
in those dreadful times, had abjured their God; but 
here was one who held fast his faith. Other subjects 
had betrayed their king; but here was one who revered 
him upon the scaffold. He whispered consolation to 
the unhappy king, and pointed heavenward. The vic- 
tim mustered his fainting courage, and laid his head on 
the block. ‘Son of St. Louis,’ said the priest, ‘ascend 
to heaven!’ Down came the axe of the guillotine, and 
the head that had worn a crown was severed from the 
body! The blood of a kingly race gushed out upon the 
scaffold. Thus the crimes and misused power of 


194. THE MISSIONARY NATION 


many kings had brought vengeance on their innocent 
descendant. 

The day of the King’s execution was the 21st of 
January, 1793. Not many months afterwards, the 
Queen was likewise beheaded. France was now ruled 
by a succession of bloody monsters, who one day, were 
sending crowds to the guillotine, and, the next day, 
were sent there themselves. This anarchy was what 
the French called a republic.” Peter Parley’s Com- 
mon School History, 194-5. 

311. THIRD: The Directory of the so-called 
Republic scotched the Papal Power. 

“Bonaparte now invaded the papal territories, and 
rapidly overran them. He had orders from the Direc- 
tory to destroy the Papal Government, but, on his own 
responsibility, he disregarded those instructions, and 
concluded with the helpless pontiff the peace of Tal- 
entino on the 19th of February, 1797. Upon the re- 
turn of Bonaparte from Italy, General Berthier was or- 
dered by the Directory to carry out its instructions re- 
specting the Papal Government which Bonaparte had 
declined to execute. Berthier marched to Rome, and 
was received as a deliverer. He proclaimed the restora- 
tion of the Roman Republic; and made Pius vi a 
prisoner, and stripped him of all his property, * * and 
removed him to France, where he was detained in cap- 
tivity.” Péctorial History of the World, 756. 

. 312. The Pope died in exile the following year, 
and for over two years there was no Pope. See, also 
the International Cyclopaedia, art. Pius. 

313. FOURTH: The Revolution produced a 
Bonaparte, who deprived the Pope of the remainder 
of his political dominions. 

“After the death of Pius vi,’ Cardinal Chiara- 
monte was chosen his successor (March 14, 1800). 
Rome, which, up to this time had been in the occupa- 


BEGINNING OF THE END OF INTOLERANCE 105 


tion of the French, was now restored to the Papal au- 
thority, and in the July of that year Pius vii entered 
into his capitol; and in the following year the French 
troops were definitely withdrawn from the papal ter- 
Titory, with the exceptions of the legations. * * Bon- 
aparte had resolved to restore religion in France on 
the ancient basis-of connection with Rome. With this 
view he entered into negotiations with Pius vii, for 
the establishment of a concordat suited to the new or- 
der of things which had arisen. * * But simultane- 
ously with the concordat, and as if forming part of the 
same arrangement, was published a code of what were 
called ‘organic laws,’ seriously affecting the discipline 
of the church on marriage, on the clergy, and on public 
worship, which had never been submitted to Pius, and 
to which he had not only not consented, but to which 
he found himself compelled to offer every opposition. 
* * In 1804, Bonaparte having resolved to assume 
the Imperial Crown, invited Pius to come to Paris for 
the purpose of crowning him, and the Pope, as though 
with much hesitation, consented. He took advantage 
of this visit to demand the recall or modification of 
the articles, but without success; and, although, dur- 
ing his visit to Paris, he was treated with great distinc- 
tion and reverence, his relations with Napoleon from 
that date began to assume a less friendly character. 
The French Emperor now proceeded from one petty 
outrage to another, until finally, in February, 1801, 
the French troops under General Muiollis, entered 
Rome, and took possession of the castle under St. An- 
gelo; and on the 2nd of April, a decree was issued an- 
nexing the provinces of Ancona, Fermo, Urbino, and 
Macerata to the Kingdom of Italy. Pius, besides pro- 
testing against the usurpation, declared himself a pris- 
oner in the French hands, and confined himself to his 
palace. The papers of the Cardinal Secretary were vio- 


196 BEGINNING OF THE END 





lently seized, and the Pope was compelled to appoint 
a Pro-Secretary; and finally, (May 17, 1809), the 
usurpation was consummated by a decree annexing 
Rome and all the remaining territory to the French 
Empire. * * In December, 1812, * Pius was in- 
duced to sign a new concordat, an important provision 
of which was the recognition of the annexation of the 
Roman States to the Empire.” Int. Cyc. art. Pius. 


PASSING OF THE CHURCH-STATE. 


314. In July, 1870, the Ecumenical Council, 
having decreed the infallibility of the Pope, adjourned. 
In September, following, Rome no longer supported by 
the French, who had been defeated by the Germans, 
surrendered to Victor Emanuel. Final possession was 
taken October 2, 1870. Apparently Daniel saw these 
scenes in his vision, and made the following record 
thereof: 

“T beheld then because of the great words which 
the horn spake [the decree of infallibility|]. I beheld 
even till the beast was slain and his body destroyed 
and given to the flame, [his dominion in fact and ap- 
pearance forever dissolved]. But the judgment shall 
set and they shall take away his dominion, to consume 
and destroy it to the end.” Dan. 7:77, 26. 


BEGINNING OF THE END. 


315. In the dream of Nebuchadnezzer, because 
he saw the “stone,” the great God made known to the 
King that a nation not of iron and clay—not a state 
—church nation—would arise, and through its power 
and influence the civil and religious tyrants, the then 
order of nations, would be utterly dissolved and over- 
thrown. So, in Daniel’s own dream-vision, the same 
fact was communicated more elaborately, giving us suf- 
ficient particulars of the leading revolution of revolu- 


NAPOLEON BONAPARTE 197 


tions for us to identify it if we closely study it and 
the history of the world. In the eighth and eleventh 
chapters the visions seem to refer, almost entirely, to 
the Old World. 

316. The reformation instituted by Huss, Lu- 
ther and others, was an open and direct assault upon 
the views and practices of the Romish Church. So, 
too, the settlement, growth and independence of the 
American Colonies arose directly and observedly be- 
cause of religious oppressions. But the great revolu- 
tion arising in France and spreading over the world 
because of the prosperity and happiness of the people 
of free America, while not a religious movement, nor 
animated by religious zeal, cast down the Pope from 
his high pedestal as civil dictator and gave to civil 
and religious liberty a mighty growth, coming up out 
of and through “a time of trouble such as never was 
since there was a nation’; and, if we mistake not the 
meaning of the prophesies, never again will be, because 
it was the beginning of the end of civil and religious 
oppression on earth. The leading actor, in this, as in 
prior cases affecting God’s people, is clearly pointed 
out in the prophecies—more clearly and elaborately 
pointed out than any other character of prophecy save 
the Messiah, himself,— 


NAPOLEON BONAPARTE. 


317. In Daniel’s two waking visions, recorded 
in chapters 8, 11 and 12, Napoleon Bonaparte is so 
clearly characterized and his acts summarized, that 
there need be no mistake in fixing the date of the 
“time of the end,” from which we may count back 
1260 years to the beginning of that term, and may fix 
that date which might otherwise remain uncertain in 
the minds of those who resolve all doubts against a 
proposition. Possibly it was not intended that it 


198 NAPOLEON BONAPARTE 


could be understood until the transpired facts devel- 
oped the certainty. Daniel clearly and vividly de- 
scribes this wonderful man in the following verses, and 
to the end of the chapter: 

“And in the latter times of their kingdom when 
the transgressors [the Louises], are come to the full 
[by the execution of the last one, January 21, 1793], 
a king of fierce countenance, and understanding dark 
sentences, shall stand up; and his power shall be 
mighty, but not of his own power; and he shall destroy 
wonderfully, and shall prosper, and practice, and shall 
destroy the mighty and the holy people. Dan. 8:23, 24. 

318. These verses scarcely need a word of ex- 
planation, even to those who are not conversant with 
history. Just at the inception of the time first pointed 
out, Napoleon, with his friend Bourienne, appeared 
in Paris. The great historian, Sir Archibald Alison, 
says: 

“On the 26th of June, 1792, being in Paris, he 
saw the mob break into the palace without opposition, 
and the King afterwards appear at one of the win- 
dows with a red cap on his head. ‘It is all over hence- 
forth with that man!’ he remarked to his friend Bouri- 
enne. ‘How could they allow those disreputable 
wretches to enter the palace? Why, a few discharges of 
grape would have made them take to their heels; they 
would be running yet.” 2 Spofford 7, 8. 

319. No one better than Napoleon understood 
dark sentences and the inner workings of the human 
mind—no one better understood men and their mo- 
tives. During the existence of the Directory, while 
Bonaparte was yet but a general, his power was mighty 
and he hesitated not to use it, and in a way to be 
notable, even refusing to execute the order of the new 
government to completely overthrow the Papal Power; 
which order it afterwards sent General Berthier to exe- 


NAPOLEON BONAPARTE 199 


cute. While his power was mighty, it was not of his 
own power in this: > 

“General Bonaparte was appointed by a decree 
of the Convention second in command of the army of 
the interior; Barras as leading member of the Direc- 
tory retaining the nominal chief command himself, 
Barras, however, soon resigned and Bonaparte became 
General of the interior. The favor of Barras, as lead- 
ing member of the Directory, contributed to this eleva- 
tion, as Napoleon had recently married Josephine 
deBeauharnais, who had been a great friend of that 
director.” 2 Spofford, 9. 

320. He was but a general thus appointed and 
sustained, but he “‘prospered and practiced’ and “did 
many mighty things, destroying wonderfully”; during 
much of which time many mighty and many holy and 
unholy people were destroyed. As instances, he sup- 
pressed an insurrection in Pavia with dreadful severity 
during his first Italian campaign; and afterwards at 
Jaffa he cruelly massacred 4,000 prisoners, to say 
nothing about the massacres in the streets of Toulon, 
after the surrender; and many, many others were slain 
in battle. 

“And through his policy, also, he shall cause craft 
to prosper in his hands; and he shall magnify himself 
in his heart, and by peace shall destroy many; he shall 
also stand up against the prince of princes, but he 
shall be broken without hand.” Dan. 8:25. 

321. Napoleon was crafty to a marked if not to 
a superlative degree. Goodrich says: 

“He was not a good man, nor a truly wise one. 
He was a selfish and ambitious despot. But, perhaps 
he was a more suitable ruler for such a people as the 
French, than if he had been a different man. He saw 
that the French were now so excited that it would be 
difficult, perhaps impossible, to restrain them. He 


200 NAPOLEON BONAPARTE 








thought it better that they should make war against 
foreigners than slaughter each other, and with the 
sword rather than the guillotine. So, perhaps because 
he could not help it, but chiefly because he was ambi- 
tious, Napoleon Bonaparte became a mighty conquer- 
or.” Parley’s School History, 195-6. 

322. He “magnified himself in his heart” dur- 
ing his first campaign: . 

“It was after the ‘terrible Bridge of Lodi,’ as 
Napoleon writes in his Memoirs, that high ambition 
took possession of his soul, and he became inspired 
with the idea that he was destined to do great things.”’ 
2 Spofford, ro. 

323. In speaking, at St. Helena, of the ending 
of the marvelous Italian campaign, Napoleon said: 

“From that time I saw what I might become. I 
already beheld the world beneath me, as if I were being 
carried through the air.”” Garrett Putnam Serviss. 

324. After the battle of Lodi, as if in fulfill- 
ment o7 ihis scripture, history records: 

“Then commenced a system of spoliation unknown 
to modern warfare. Not only was war to support 
war, but to enrich the victor contributions were levied 
upon the vanquished states. A body of savants was 
sent into Italy to select the treasures of art from each 
conquered city. The Pope was forced to give twenty- 
one million of franks, one hundred pictures, and five 
hundred manuscripts. The wants of the army were 
supplied, and millions of money forwarded to Paris. 
The officers and commissioners seized provisions, 
horses, etc., paying nothing. A swarm of jobbers, con- 
tractors, and speculators hovered about the army and 
gorged themselves to repletion. The Italians, weary 
of the Austrian yoke, at first welcomed the French, 
but soon found that their new masters, who came as 
brothers plundered them like robbers.” Barnes’ Gen- 
eral History, 548. 


THE TIME APPOINTED 201 


325. When he “stood up” as Emperor, “he 
stood up against the prince of princes,’ the Pope. An- 
derson’s School General History, at page 582, says: 

“While these events were in progress, the Pope, 
(Pius vii), continuing his opposition to Napoleon, 
finally excommunicated him. The latter retaliated by 
annexing Rome-to the French Empire, and causing the 
Pope to be imprisoned in France. This was because 
of the Pope’s refusal to concur in the Continental sys- 
tem, and to recognize Murat as king of Naples.” 

326. It is known to all that at last Napoleon 
sought and surrendered himself to the captain of the 
Bellerophon—“‘broken without hand’’—and died a 
prisoner on St. Helena. Thus chapter viii of Daniel’s 
prophecies has been shown to have been fulfilled in its 
entirety, and as fully and accurately as if written after 
the facts. 





THE TIME APPOINTED 


327. The reader will remember that we have 
followed the history of the world, as foretold by Dan- 
iel, using the eleventh chapter as a chart, and consider- 
ing other matters conterminous with the steps of each 
verse, down to and including the joint reign of the de- 
ceitful Justinian and Theodora, closing in the middle 
of verse 27. You will also remember that the great ob- 
ject of that reign was to unite the Christian people into 
a church under one sole general management. In the 
last part of this verse 27, as you will remember, the 
prophet says that this object “shall not prosper, for 
yet [beyond a certain time because] the end shall be 
at the time appointed’’—the end of that tyranny be- 
cause of that unity of church and state. The prophet, 
then, in verses 28, 29, 30 and part of 31 points to 
when that time shall be in a way that after the “time 
of the end appointed,’ when our knowledge was in- 
creased by the transpired facts, any thinking person 


202 THE TIME APPOINTED 


who reads the prophetic statements in connection with 
the now historic facts must see the accuracy of the vi- 
sion in its every detail; and hence cannot fail to recog- 
nize “the time appointed” for “the end,” to-wit: Bona- 
parte’s return from Italy and his expedition to Egypt 
and his return to France. Here the prophet has erect- 
ed a monument. 

328. In verses 32 to 35 inclusive, the prophet 
resumes his statements as to the church-state down to 
the time of the end of its political dominion, therein 
noticing the planting of the American Colonies and 
their development into a great free government where 
liberty of conscience was and remains untrammeled; 
and if we understand the prophet aright will so remain 
while time shall last. The influence of this first organ- 
ized liberty produced a freedom-growth by virtue of 
which the end of church tyranny came. 

329. The prophet then, from verse 36 to the end 
of the chapter, furnishes many details of the destruc- 
tion of church tyranny, in which the most prominent 
part is acted by 


CHAPTER XXVII. 


Napoleon Bonaparte. 


The best known modern.—“Then shall he return to his own land.” 
“With great riches.”—“His heart against the covenant” in 
unscrupulous plunder—His exploits before returning—“At 
the time appointed he returned” to Paris; then sailed “toward 
the South,” but not as Diocletian or Saint Louis—‘“For the 
ships of’ England “came against him” at Aboukir.—‘‘He was 
grieved” and ugly at his forced abandonment of Eastern 
Empire—Failure of expedition to Palestine—Left his army 
and returned to France—Did “according to his will.’’—“Ex- 
alted himself” in superlative—He prospered until after papacy 
was scourged and superstitious awe removed.—“For that that is 
determined shall be done;” and it was—His Personal Peculi- 
arities pointed out in verses 37, 38 and 39—‘“He regarded not 
the god of his fathers,’ the Pope; nor “the desire of women” 
—The Protestant Church—He worshiped his own genius.—On 
St. Helena he recognized the Divinity of Jesus—He “honored 
the god of forces.’’—His family “he honored with gold, silver, 
precious stones and pleasant things.’—He “increased it with 
glory; and caused them to rule over many.”—“And shall divide 
the land for gain,” was literally fulfilled. 


330. No other character in history could have 
been selected so peculiarly fitted for universal recogni- 
tion as that monumental man of whom the Librarian 
of Congress, Spofford, starts the second volume of his 
“Library of Historic Characters and Famous Events” 
as follows: 

“Napoleon is the most prominent and best known 
character of the modern world.” 

331. We will now consider Chapter Eleven to 
its end. 

VERSE 28. Then shall he return to his own 
land with great riches; and his heart shall be against 
the holy covenant; and he shall do exploits and return 
to his own land. 

332. Chambers’ Encyclopaedia says of Bona- 
parte’s Italian campaign: 


204 NAPOLEON 


“Leaving Nice at the close of March, he won his 
first victory over the Austrians at Montenotte (11th 
April), which opened the Apennines for him; three days 
later, a second success at Millessimo separated the al- 
lied armies; and finally his victory at Mondovi (on the 
22) compelled Sardinia to implore peace. He now 
hoped to utterly crush the Austrian army under Beau- 
lieu, and at the battle of Lodi (on 10th May) nearly 
accomplished it. His opponent did not venture to 
defend the line of the Muncio, but hastily throwing a 
garrison into the city of Mantua, retreated in the 
Tyrol. Napoleon immediately entered Milan and 
took possession besides of all the principal cities of 
Lombardy. Now began the system of enormous 
and unscrupulous plunder in northern and central Italy 
which give something of a barbaric character to the 
conquests of the French. The Directory gave orders 
that Napoleon should levy contribution from all the 
states which he had gratuitously freed, and according 
to his own account he sent to France not less than 50,- 
000,000 francs.” 


333. He returned great riches into his own land, 
and thought himself to return; but as his return is 
twice mentioned in this, and once in the following 
verse, it was not yet “‘the time appointed; and within 
five months he met and overthrew five other armies, 
his apparent readiness to return being twice delayed; 
and, October 17, 1797, he concluded the peace of Campo 
Formio. His heart was against the holy covenant, 
whether the old or the new be meant, for “his system 
of enormous and unscrupulous plunder’’ is an unques- 
tionable violation of either covenant; but even this was 
surpassed by “the disgraceful treachery on part of the 
victor’ through which Austria obtained possession of 
the province of Venice. Neither can there be any 
question of his having done exploits. 


NAPOLEON 205 


VERSE 29. . At the time appointed he shall re- 
turn, and come towards the South; but it shall not be 
as the former or as the latter. 


334. In December, 1797, Bonaparte returned to 
Paris; and May 19, 1798, he sailed for Egypt from 
Toulon, perhaps as a preliminary step to the conquest 
of India. It was an unholy proceeding, whatever the 
object, for France was at peace with Turkey, of which 
Egypt was a province. But we have to consider dates. 
He reached Alexandria June 27, 1798. ‘“‘As the for- 
mer or as the latter,’ in this verse, clearly reters to the 
two previous invasions of Egypt. The former was 
that of Diocletian, noted in chapter xvii, an/2, in treat- 
ing verse 25, sections 189-191; the latter was the inva- 
sion by Saint Louis in 1249; who, in person, was mak- 
ing a crusade to Palestine with 40,000 men. Think- 
ing, by the conquest of Egypt; to open the way to Jeru- 
salem, he took Damietta; but was afterwards taken 
prisoner by the Mohammedans and ransomed, with 

6,000 of his men, for 100,000 marks. 


VERSE 30. For the ships of Chittim [British 
Isles] shall come against him; therefore he shall be 
grieved [at abandoning his ambition to establish an 
Eastern Empire], and return and have indignation 
against the holy covenant [his horrible massacres in 
Cairo, and his wanton destructions by fire at Acre]. 
So shall he do: He shall return and have intelligence 
with them that forsake the holy covenant.” [He dress- 
ed, worshiped and acted as though he was trying to 
become a Mussulman; from policy, of course. ] 


335. The International Cyclopedia says: 

“On the second of August Nelson had utterly 
destroyed the French fleet in Aboukir Bay, and so cut 
off Napoleon from communication with Europe. A 


206 -_DANIEL PAINTS HIS PECULIARITIES 


month later the Sultan declared war against him. 
This was followed by disturbances at Cairo, which 
were only suppressed by horrible massacres. It was 
obviously necessary that Napoleon should go some- 
where else. * * In February, 1799, he crossed the desert 
at the head of 10,000 men, stormed Jaffa, on the 7th 
of March, after a heroic resistance on part of the 
Turks; marched northward by the coast and reached 
Acre on the 17th. His career of victory was stopped. 
* * On the 21st of May he commenced his retreat to 
Egypt, leaving the whole country on fire behind him, 
and re-entered Cairo on the 14th of June.” 


VERSE 31. And arms shall stand on his part. 


336. The International Cyclopaedia says: 

“On the 23rd of August, he sailed from Alexan- 
dria, leaving his army behind him, under the command 
of Kleber.” 

337. Verses 36, 37, 38 and 39 treat, in a general 
way, of the peculiar characteristics of that peculiar and 
most wonderful man. Spofford’s statement will bear 
repetition: “Napoleon is the most prominent and best 
known character of the modern world.”’ But the opin- 
ion is ventured that no writer has ever given a more 
complete and perfect picture of Napoleon Bonaparte, 
as the world knows him to be, or in fewer words than 
as he is painted by the prophecy of Daniel. In prov- 
ing the truth of this prophecy, let us cut the verses into 
consecutive sections: 


VERSE 36. And the king shall do according to 
his will; and he shall exalt himself and magnify him- 
self above every god [ruler]; * * 


338. Not even Sulla nor Alexander did nearer 
according to his will than the imperious Napoleon, who 
surmounted what seemed insurmountable obstacles in 


PAPACY PUNISHED 207 


its accomplishment. But recognized historical author- 
ities are best, in proving questions of history. In a 
matter so thoroughly known as is the life and charac- 
ter of Napoleon, little will suffice. Parley’s School 
History, at page 196, says: 

“In 1802 Bonaparte was elected Consul of the 
French Republic for life. Two years afterward he 
was proclaimed Emperor, by the name of Napoleon. 
He had now more power than any of the ancient kings. 
* * Wherever he went monarchs humbled themselves 
before him. He drove them from their thrones and 
placed his own brothers and chief officers there in- 
stead.”’ 

339. Anderson’s General History for Colleges 
and High Schools etc., at page 582, says: 

“The unbounded arrogance of Napoleon is shown 
in the following: “Your Highness is Sovereign of 
Rome, but I am its Emperor. All my enemies must 
be yours. It is not fit that any agent of the king of 
Sardinia, any Englishman, Russian or Swede, should 
reside at Rome, or in your states, or that any vessel of 
those powers should enter your ports. Napoleon to 
Pius vii, (Feb. 22, 1806).” 


340. PAPACY PUNISHED. The Prophet 


continues: 


VERSE 36. * * And shall prosper till the in- 
dignation be accomplished: for that that is determined 
shall be done. 


341. In “Campaigns of Napoleon,” at pages 89- 
go, is recorded matters which show that Napoleon ac- 
complished his mission of scourging the Papacy, and 
removing much of the superstitious awe in which its 
anathemas were held; for the world saw Napoleon 
prosper until long after the death of Pius vi. It reads: 

“The Pontiff, who once trod on the necks of kings, 


208 PAPACY PUNISHED 


made and unmade sovereigns, disposed of states and 
. kingdoms, and, as the great High Priest and Vicege- 
rant of the Almighty on earth, established an authority 
as Lord Paramount, and reigned over the heads of 
other sovereigns, was constrained to drink to the very 
dregs the cup of humiliation. If the draft was bitter, 
it was one his predecessors had liberally dealt out to 
others. He was compelled to open his ports te French 
vessels, and to exclude the flags of other nations at war 
with the republic; to permit the French army to con- 
tinue the possession of the legations of Bologna and 
Farrara; to surrender the city of Ancona; to give the 
French one hundred paintings, busts, vases or statues to 
be selected by commissioners sent from Paris to Rome; 
also 500 (ancient and valuable) manuscripts to be 
selected in the same way; and, to sweeten the whole, 
his Highness was to pay to the Republic 21,000,000 
French livres, most of which was to be in specie, or 
gold and silver ingots.” 

342. The Pope failed to pay the fine and it was 
increased to 50,000,000 livres, and certain other penal- 
ties were added; failing to meet which, the Pope was 
conveyed to France, a prisoner, where, in the following 
year, he died. His successor, Pius vu, who came to 
Paris to crown Napoleon, or to see Napoleon crown 
himself, was deprived of all his political power. Of 
this the Roman Catholic “Chair of St. Peter,” at pages 
439-40, Says: 

“To this was added, that the Pope should continue 
to be the Bishop of Rome, exercising his spiritual func- 
tions as his predecessors had done in the early ages, 
down to the reign of Charlemagne. The following 
year, enboldened by the success of his arms, the Empe- 
ror resolved that the Pope should be deprived of his 
national sovereignity—the mere shadow of temporal 
power, that still remained to him in his capital and the 


NAPOLEON’S MISSION ACCOMPLISHED 209 





adjoining districts. Accordingly he issued a new de- 
cree from the palace of the Austrian Caesars, that 
Rome should be an Imperial Free City; that its civil 
administration should be conducted by a council then 
nominated by the Emperor; that its monuments and 
art treasures should be taken under French protection; 
and that the Pope, having ceased to reign, an income 
should be settled on his Holiness.” 

343. In retaliation the Pope excommunicated 
the Emperor and was taken prisoner and held in France 
until finally, January 5, 1813, he signed the concordat 
of Fontainebleu, by which he recognized Napoleon’s 
right to all this, and to name the bishops and metro- 
politans—thus was the indignation accomplished, and 
Napoleon was still prospering. 


. THE PERSONAL PECULIARITIES 
OF NAPOLEON, God’s great instrument in this 
world’s new day-dawn, are unmistakably pointed out 
in the three succeeding verses. 


VERSE 37. Neither shall he regard the God of 
his fathers, not the desire of women, nor regard any 
God; for he shall magnify himself above all. 


345. The Pope was the god of Napoleon’s fathers; 
and, as has been shown, he regarded him not; neither 
did he favorably regard any of the Protestant sects— 
called in prophecy “women.” In Revelations, the 
Catholic Church, probably because of its union with 
state, is called a harlot; while the true church, be it 
what it may, is called the Bride of Christ. Napoleon 
magnified himself above all. He worshiped his own 
genius, which he called his “star,” his “destiny.” He 
swore by himself. “I swear it. I swear it in my own 
name and in the name of my brave comrades,” was his 
form of oath on assuming command of the armies on 


210 NAPOLEON’S MISSION ACCOMPLISHED 








his return from Egypt, at “the time of the end,” of 
Daniel’s prophecy. 

346. Later, his personal ambitions being crushed, 
his religious views underwent a marked change while 
on St. Helena. It is pleasant to think that this great 
instrument in the hands of Providence, this providen- 
tial man, before his death, recognized the Divinity of 
Christ. He said: 

“From the first to the last Jesus is the same; al- 
ways the same—majestic and simple, infinitely severe 
and infinitely gentle. Throughout a life passed under 
the public eye, he never gives occasion to find fault. 
The prudence of his conduct compels our admiration 
by its union of force and gentleness. Alike in speech 
and action, he is enlightened, consistent and calm. Sub- 
limity is said to be an attribute of Divinity. What 
name, then, shall we give him in whose character was 
united every element of the sublime? I know men, and 
I tell you Jesus was not a man. Everything in him 
amazes me. Comparison is impossible between him and 
any other being in the world. He is truly a being by 
himself. His ideas and his sentiments, the truth that 
he announces, his manner of conference, are all beyond 
human and natural order of things. His birth, and the 
story of his life; the profoundness of his doctrines; 
which overturns all difficulties, and is their most com- 
plete solution; his gospel; the singularity of that mys- 
terious being, and his appearance; his empire, his pro- 
gress through all centuries and kingdoms; all this is to 
me a prodigy, an unfathomable mystery. I see nothing 
here of man. Near as I approach, closely as I may ex- 
amine, all remains above comprehension—great with 
greatness that crushes me. It is vain that I reflect—all 
remains unaccountable. I defy you to cite another life 
like that of Christ.” 


CHRIST’S DIVINITY PE 


347. The Prophet continues: 


VERSE 38. But in his estate shall he honor the 
god of forces; and a god whom his fathers knew not 
shall he honor with gold, and silver, and with precious 
stones, and pleasant things. 


348. He took honor to himself that he was the 
head of all the Bonapartes of his day, and of all sub- 
sequent days, who received and would receive their 
nobility through him, Napoleon, by which name he was 
crowned; and he thought that beyond him would none 
of his other descendants look or think. He thought 
himself the Creator and origin of his house, and he 
enriched and ennobled all of his family whom he 
thought he had thus created. In his own person he was 
the French god of forces; and upon his return from 
Egypt, in his oath of office he swore by himself: 

“But he knew well that his genius was essentially 
military, and that his most dazzling and influential 
triumphs were those won on the battle field.” Int. Cyc. 

349. “God is on the side of the heaviest artil- 
lery,”’ he asserted; and he spoiled other nations of pic- 
tures, standards, libraries, statuary, and other works 
of art and presented them to France to honor himself 
and his family after him. 

“While in the main he showed no hesitation in 
carrying out the brigand-like orders of the Directory, 
he does not appear to have appropriated a single penny 
to himself. It was power, not gold that he cared for.” 
Int. Cyc. 

“He gave away royal diadems like play things.” 
Parley. 

350. The prophet continues: 


VERSE 39. Thus shall he do in the most strong 
holds with a strange god, whom he shall acknowledge 


22, DANIEL’S PSYCHOGRAPH OF NAPOLEON 





and increase with glory [the Napoleonic dynasty | ; and 
he shall cause them to rule over many, and shall divide 
the land for gain. 


351. Add Willard’s statements, found at page 
452 of his Universal History, to what has been said, 
and we have Napoleon Bonaparte and no other than 
Napoleon Bonaparte—Bonaparte as Daniel paints and 
as the world knows him: 

“The ambitious views of Napoleon became still 
more apparent. Holland had, the previous year, been 
formed into a kingdom, of which his brother, Louis 
Bonaparte, was made king. Naples was now given to 
Joseph Bonaparte, the elder brother, who was also in- 
vested with the title of King of the two Sicilies. Sev- 
eral provinces were constituted Duchies or Grand Fiefs 
of the Empire, and given to the Emperor’s relatives or 
favorites. His sister Pauline was made princess of 
Gaustalla; his brother-in-law, Murat, Grand Duke of 
Berg and Cleves; while Eugene Beauharnais, the son 
of his Empress Josephine by a former marriage, was 
sent Viceroy to Italy. Fourteen provinces in the South 
and West of Germany were formed into the Confedera- 
tion of the Rhine. They were separated from the Ger- 
manic body, and recognized Napoleon as their head, 
under the title of Protector. * * Switzerland was also 
brought under the domination of France, Napoleon de- 
claring himself its ‘Mediator.’ ” 

352. The last clause of verse 39, “and shall di- 
vide the land for gain,” was literally fulfilled by the 
French revolutionists, wherein they confiscated the es- 
tates of the nobility and sold them out in small parcels 
to a vast multitude of landless citizens whereby they 
realized for their empty treasury over three billion, five 
hundred million dollars, by means of which the new 
nation grew and became strong. See ¢ Allison r5r. 


CHAPTER XXVIII. 


Time of the End 


The occurrences which marked the end of the beast which was 
“exceeding dreadful,” a glint of which made Daniel sick— 
religious intolerance fronted by the Pope—Daniel’s text and 
and the historic Egyptian campaign—Time of the end, 1799, 
when the political power of the Pope ceased—Measure back 
1260 years to the first appearance of “the little horn’—the 
Church-Kingdom.—It was ended by Napoleon, a production of 
the French Revolution superinduced by American freedom— 
the sequence of the little “stone cut without hands.’—St. 
John’s Confirmation—the 13th of Revelations—Similarity and 
difference in symbols——The Essene Divine treats more oi the 
people and the statesman more of governments.—Daniel fronts 
Napoleon; St. John the popular movement “coming up out of” 
an organized society—Two horns—A fund out of the earth.— 
Broke the spell of the religious superstition—Napoleon “exer- 
cised all the powers of the first beast before him.’’—Catholic 
religion restored—Holy Alliance formed too late to crush 
liberty—The increase of knowledge—Sir Isaac Newton and 
poor Voltaire. 


353. We may now safely consider together the 
remaining verses in the chapter, for the story of the 
prophetic vision presents, almost in consecutive order, 
the facts as historians have given them in treating Na- 
poleon in Egypt and the Holy Land. This is “at the 
time of the End;’ and up to the latter part of verse 
45 they cover a continuous transaction that cannot well 
be divided. Bear in remembrance that Bonaparte 
sailed from Toulon for Egypt May 19, 1798; on the 
7th of March, 1799, he captured Jaffa; and Acre on 
the 17th. His last victory over the Sultan, who was 
“pushing at him’ with 40,000 Turks, was at Mount 
Tabor. But so sorely was Bonaparte pressed that he 
commenced his retreat to Egypt, May 21, Sidney Smith 
having gotten after him with British marines. Upon 
his arrival in Egypt, news from France caused him to 
sail from Alexandria, August 22, and, narrowly es- 
caping the multitude of British ships that covered the 


214 END OF CHURCH-STATE TYRANNY 








Mediterranean, he landed in France, October 9, 1799; 
he hastened to Paris, joined Sieyes, overthrew the Di- 
rectory, and on the 18th of November, 1799, was 
named First Consul, which was the beginning of his 
reign. In the mean time—August, 1799—Pius vi 
died, and for two years there was no Pope. Indeed, 
neither Pius vii, nor any of his successors, ever exer- 
cised any church tyranny. It would no longer work. In 
its objectionable feature—its church-state feature— 
there has been no Pope since Pius vi. Thank God! 
This blessed result is a sequence of the Pilgrims—the 
stone in its Egyptian and Hebrew signification of faith 
and truth. 


VERSE 4o. And at the time of the end shall 
the king of the South [the Sultan of Turkey] push at 
him; and the king of the North [Great Britain] shall 
come against him like a whirlwind, with chariots, and 
with horsemen [Sidney Smith, with his marine guns 
and his allies, the Mamelukes], and with many ships 
[Nelson’s fleet]; and he shall enter into the countries 
and shall overflow and pass over. 


VERSE 41. He shall enter also into the glori- 
ous land [| Palestine], and many countries shall be over- 
thrown; but these shall escape out of his hand, even 
Edom, and Moab, and the chief of the children of 
Ammon. [He confined his operations to the countries 
along the coast. } 


VERSE 42. He shall stretch forth his hand also 
upon the countries and the land of Egypt shall not es- 
cape. 


VERSE 43. But he shall have power over the 
treasures of gold and of silver, and over all the precious 
things of Egypt, and the Libyans and the Ethiopians 
shall be at his steps. [‘‘Herodotus divided the natives 


END OF CHURCH-STATE TYRANNY 215 


of Africa into two classes, the Libyans and the Ethi- 
Opians, one occupying the Northern and the other the 
Southern part. * * That part of Africa from Greater 
Syrtis to Egypt, and stretching into the deserts * * 
was the Libya proper of the new testament.” Int. Cyc. 


VERSE 44. But tidings out of the East and out 
of the North shall trouble him; therefore he shall go 
forth with great fury to destroy and make away many. 


VERSE 45. And he shall plant the tabernacle 
of his palace between the seas in the glorious holy 
mountain. * [In his first expedition Bonaparte camped 
on Mount Tabor; afterward on Sinai. | 


354. Now closely compare these texts with, as 
you studiously read, the account of the Egyptian cam- 
paign by any standard historian (we subjoin the ac- 
count from Allison’s History of Europe, found in vol. 
2 of Spofford’s Historic Characters, at pages 13-15, 
and a short extract from Thiers at page 38, and you 
will find that the historian has given us the same facts 
as the prophecy, elaborated in particulars—names, 
dates, details, etc. : 

a “On the 29th of June he (Napoleon) came in 
sight of Alexandria and landed his troops a few miles 
from that city without meeting any opposition. Over- 
joyed with his good fortune in having escaped the Eng- 
lish fleet, he pursued his advantage with the utmost 
alacrity. The garrison shut the gates and prepared for 
the defense. The city, however, was easily taken; and 
Napoleon issued a proclamation to the inhabitants of 
Egypt, in which he told them that he came as the 
friend of the Sultan to deliver them from the oppres- 
sions of the Mamelukes, and that he and his soldiers 
respected God, Mahomet and the Koran. Advancing 
from Alexandria towards Cairo, his army, after under- 


216 END OF CHURCH-STATE TYRANNY 





going terrible hardships in the desert, arrived in sight 
of the Pyramids, where they were confronted with the 
Turkish army, 30,000 strong, one-half being splendid 
Mameluke cavalry. Impressed but not daunted, Napo- 
leon said to his men, ‘From the summit of the pyramids 
forty centuries are gazing upon you.’ They were not 
unworthy of their mission. Drawn up in squares, a 
deadly rolling fire issued from their ranks; a charge of 
cavalry completed the rout of the Turks; Cairo opened 
its gates, and the French dominion was established over 
the whole of Egypt. 

b Meanwhile, a dreadful reverse, apparently fa- 
tal to Napoleon’s prospects, had occurred at sea. On 
August 1, 1798, Admiral Nelson annihilated the 
French fleet as it lay in the Bay of Aboukir. * * By 
this brilliant victory the army of Napoleon was impris- 
oned amid the sands of Egypt. Napoleon, however, 
did not lose heart. ‘We must remain here,’ he said, 
‘or emerge from it great like the ancients; and he im- 
mediately set about preparing an expedition into Syria. 
His plan was to arouse the Christian population of 
Lebanon and Asia Minor, and reenforcing by their aid, 
his French troops, to approach Constantinople from the 
Asiatic side, and place himself on the throne of the 
East. 


c Surprising success in the first instance, attended 
his efforts. Early in 1799 he led his soldiers across the 
desert between Egypt and Palestine. He stormed and 
took the town of Jaffa, and cruelly murdered 4,000 
prisoners in cold blood. Then he laid siege to Acre 
and pushed on to Nazareth, and defeated 40,000 Otto- 
mans with great slaughter at Mount Tabor; but this 
was the summit of his success. Sir Sidney Smith landed 
with a party of marines from the British ships at Acre, 
placed himself with his forces in the breach, and in- 
fused such vigor into the defenses that all the assaults 


TIME OF THE END 217 


of the French were repulsed, and Napoleon abandoning 
all his ideas of Oriental conquest, retired. The French 
army retreated through Jaffa, burning everything be- 
hind them. There were some French soldiers too sick 
in the hospital to be removed. To leave them behind 
would have exposed them to the barbarity of the Turks. 
Napoleon, it is said, asked Desgenettes, the head physi- 
cian, whether it would not be an act of humanity to 
administer opium to them. The doctor replied that 
‘his business was to cure, not to kill.’ A rear guard 
was then left behind to protect the men. When they 
were compelled to leave, all the patients were dead ex- 
cept one or two, who were taken care of by the Eng- 
lish. * * Alarming news from France caused Bona- 
parte to leave his soldiers in Egypt and AUEY to his 
adopted country.” 

355. We have already seen, in considering Dan- 
iel, 11:40, in connection with the statements of history 
bearing thereon, that the “time of the end” was A. D. 
1799, when the political power of the Pope ceased; and 
as the French Anarchy (called a Republic), of 1793, 
resolved itself into a constitutional form of government 
(still called a Republic), with Napoleon Bonaparte as 
First Consul, the second horn—the greater—of the sec- 
ond beast of Revelations made its appearance fixing the 
time of the end by the test of the visions of Daniel and 
John, (we will examine John later) ; and, as in follow- 
ing Daniel we have demonstrated by historical tests 
its accuracy up to this point, we may feel assured that 
what has not yet transpired will be fulfilled in due 
time, then to be understood, if not now. 

356. Having discovered the fixed “time of the 
end,” measuring back, then, from 1799, the clearly 
fixed end of the Papal Church-State, the prophetic 
1260 years, we find and fix A. D. 539 as the date of 
its small beginning as a Church-State blend. At that 


218 UNITING CHURCH AND STATE WAS THE CRIME 





time there came in sight the “little horn,” as before 
shown. Its roots began to germinate two centuries be- 
fore in Constantine’s time, through his favoring the 
episcopacy; and two centuries later its look was more 
stout than its fellows. In 533 the Pope became the re- 
ligious head of the Catholic Church through the edict 
of Justinian; but from a close examination of these 
scriptures, and relevant historic facts, we learn that it 
was not the church episcopacy, with the Pope as the 
head of the church, that met the condemnation of heav- 
en, pointed out by Daniel and St. John (if we study his 
writings), but the making Christ’s Kingdom a kingdom 
of this world, the uniting the Church and State into one 
power, with the Pontiff as Dictator to follow the im- 
pulses of weak and faultful man; and to enforce his 
views on purer, and truer, and wiser, and greater, and 
better men, by the exercise of the most tyrannical, vile 
and bitter intolerance. We have before shown that in 
539 Belisarius drove out the Ostrogoths from the city 
of Rome, and left to the Pontiff a little political do- - 
minion that, through the favor of Pepin, and other 
monarchs, and the grasping genius of the Popes, grew 
to world dominating proportions, and was finally 
brought to an end as a church-state blend in 1799, 
through the instrumentality of Napoleon, a production 
of the French Revolution, which revolution was super- 
induced by the prosperity and happiness of the Amer- 
ican Colonies and Government, a sequence of the ‘‘stone 
cut out without hands,” fulfilling prophecy to the date 
and dot. 


ST. JOHN’S CONFIRMATION. 


357. We shall not attempt to follow St. John in 
all that he may have said about the matters we have 
been treating; for he seems to have used the symbols 
of the ancient mysteries—probably of the Essenes, of 


GREAT EVANGELIST’S PRESENTATION 219 


which Order he was long the Grand Master—in record- 
ing his visions in the cave half way up the principal 
hill on the Isle of Patmos. While archaeology has re- 
cently thrown much light on many dark places, the 
author does not feel himself sufficiently informed to 
undertake a demonstration of what the great evangel- 
ist gave to the world. It is easy to see that Daniel 
was a statesman; and from his nearly half a century 
as premier of the greatest nation of his day, naturally 
he treats principally of kings and kingdoms. St. John, 
the beloved disciple, was a minister of the gospel of 
Christ; he naturally treats most on the moral and reli- 
gious relations of people and peoples. Both these great 
and good men have, to use words of the Revelator, 
shown us “that which must shortly come to pass’’ as 
viewed from their days. Thus far we have followed 
Daniel, and have omitted to give the many references 
of the Revelations to the same facts. But in this par- 
ticular matter where Daniel speaks of Napoleon Bon- 
aparte, the Evangelist gives us a sketch of the French 
people. As this is near to or at a time-focus from 
which the past and future radiates, any additional in- 
formation is of interest. 

358. In chapter 13 of Revelations down to and 
including verse 9, the Revelator so closely follows Dan- 
iel that the reader can readily supply all the differences 
of the manner of expressing the same facts, except the 
reader might hesitate a moment at verse 3—the thirty 
years war that wounded the Papacy to death, and its 
healing through the support given it by the French 
monarchs, the three Louises, xiii, xiv, and xv, the his- 
toric facts of which have been given in treating Daniel’s 
prophecy; for it reads like it might also refer to the 
Catholic French Monarchy as one of the seven heads of 
the Papal beast which was wounded to death, and its 


220 GREAT EVANGELIST’S PRESENTATION 


deadly wound healed through the instrumentality of 
the Holy Alliance. 


359. Daniel speaks of the “time of the end” 
as ‘‘a time and times and the dividing of a time” ; while 
the Revelator, speaking of the existence of the same po- 
litico-religious power, calls it ‘‘a beast,” and says 
“power was given unto him to continue forty and two 
months” ;—but the Evangelist treats of the people as 
affected by the power: 

‘“‘And they worshiped the beast, saying: Who is 
like unto the beast? Who is able to make war with 
him? And there was given unto him a mouth speaking 
great things and blasphemies; and power was given un- 
to him to continue forty and two months. And he 
opened his mouth in blasphemy against God, to blas- 
pheme His name, and His tabernacle, and them that 
dwell in heaven [probably the praying of people out of 
purgatory by parish priests for pelf.] And it was 
given him to make war with the saints, and to over- 
come them; and power was given him over all kindreds 
and tongues and nations. And all that dwell upon the 
earth shall worship him, whose names are not written 
in the book of life of the lamb slain from the founda- 
tion of the world.” Rev. 13-:4-8. 

360. ‘This passage clearly identifies ‘the beast” 
as the same Church-State Power we have been consid- 
ering while presenting Daniel’s visions; it condemns the 
mass; and it clearly shows to whom both Daniel and 
St. John refer when St. John says: “And it was given 
him to make war with the saints and to overcome them,” 
as quoted above; and Daniel assuredly referring to a 
civil government, adds: 

“But the saints of the Most High shall take the 
kingdom and possess the kingdom forever and ever. 
* * JT beheld and the same horn made war with the 
saints and prevailed against them until the Ancient of 


THE GREAT EVANGELIST’S PRESENTATION ZAd 


Days came, and judgment was given to the saints of the 
Most High, and the time came that the saints pos- 
sessed the kingdom. 

And the kingdom and the dominion and the great- 
ness of the kingdom under the whole heaven, shall be 
given to the people of the saints of the Most High, 
whose kingdom: is an everlasting kingdom, and all 
dominions shall serve and obey him.” Dan. 7:73, 21, 
22, 27: 

361. The French Revolution is referred to by 
Daniel making Bonaparte the central figure, while St. 
John says, in verse 11: 

“And I beheld another beast coming up out of the 
earth; and he had two horns like a lamb, but he spake 
like a dragon.” 

362. Take a concordance and refer to all the 
scripture mentions of “earth” and it will develop into 
a certainty that “earth,” in this verse, means society, 
people. Here, then, is a nation coming up out of an 
organized society of people; presenting upon its first 
appearance two young horns—two powers inone. Me- 
do-Persia, as a full grown sheep, had two horns, the one 
higher than the other, the higher coming up last, as was 
the case in New France. The two old monarchies were 
united by Cyrus inheriting the rulership of both coun- 
tries. Here, however, a new nation arises and lives 
under its own auspices, accepting none of the obliga- 
tions, laws, forms, dignities, offices or officers of the 
French kingdom. The French kingdom entire, except 
land and people, was displaced—wounded to death. 
Even the lands were taken from their owners and sold 
by the New Nation to many persons in small tracts, so 
that actually out of the earth came a large fund for the 
National Treasury—over three billion five hundred 
million dollars in the treasury of this new France. 
See 4 Allison, 157. It was a dual kingdom—this new 


222, THE BEAST IDENTIFIED 





nation—its Anarchy and its Directory were called the 
Republic; and its Directory was merged into an Empire 
without change of its absolution; but it spake as a 
dragon from the first moment of its existence. 


363. The new government did many mighty 
things in its short life. It broke the spell of religious 
superstition that held the world in subjection to the 
clergy class; and marked the new era of the beginning 
of liberty of thought; the overthrow of religious domi- 
nation over the mind of man through the terrors of su- 
perstitious dread of the long worshiped clergy. Ameri- 
can independence and freedom and prosperity and hap- 
piness came, as the colonies of Christian reformers grew 
into a vigorous nation, and was potent in its glorious 
example; but here was a people, who arose in a night 
out of an old civilized community, and smashed laws 
and worships, and yet lived and acquired more power 
than any other country had ever held, its ruler adding 
the power of the Pope, in a measure, to his own other 
mighty acquisitions, for he was the government; and 
we are told of him in verse 12 of this chapter of Revela- 
tions: “And he exercised all the power of the first beast 
before him.” The reader will remember that he even 
appointed the bishops. ‘“The first beast,” beyond ques- 
tion, is the Papacy. But he was no more absolute nor 
severe than was the action of the national assembly of 
the new nation. The International Cyclopaedia says: 

“Christianity was now formally deposed and the 
sacredness of the republic and the worship of reason 
solemnized. Marie Antoinette, the widowed queen, 
was guillotined; * a reign of blood and terror suc- 
ceeded. Danton and Robespierre, after having con- 
demned countless numbers to the guillotine, suffered 
each in turn a similar fate.” . 

364. Napoleon restored the Catholic religion; 
and France—the Empire, then the old Kingdom re- 


POOR VOLTAIRE 223 


stored, then the second Republic—has ever since been 
the chief Catholic power of the world. After “the man 
of destiny” was crushed and the old monarchy came 
again, the Holy Alliance was formed for the suppres- 
sion of liberty, the regulation of worship and the pres- 
ervation of the then existing dynasties. It was in vir- 
tue of this league that Austria, in 1821, crushed the 
revolution in Naples and Piedmont, and that France, 
in 1823, restored absolutism in Spain. But it was 
formed too late to accomplished its intentions; for the 
spirit of liberty had entered the souls of too many of 
the worthy of earth. Henceforth liberty could never, 
never, never die. 

365. These views differ from any Bible Com- 
mentary the writer has ever seen. But if we are now at 
or past the “time of the end” we ought to have part 
of the increased knowledge promised in Dan. 12:4; 
and if the facts have largely transpired, and the seal 
has been broken and the words are opened to be com- 
pared with recorded facts, we should be able to read a 
part thereof. Certainly knowledge, in a general way, 
has been increased, wonderfully increased; and men 
run to and fro at greatly increased speed. In the sev- 
enteenth century Sir Isaac Newton declared that in the 
fulfillment of this prophecy men would possibly travel 
at the rate of fifty miles an hour. In the light of pres- 
ent facts it is amusing and instructive to read what 
Voltaire said about it. Poor Voltaire: 

“Now look at the mighty mind of Newton, the 
great philosopher who discovered the law of gravita- 
tion; when he became an old man and got into his do- 
tage, he began to study the book called the Bible, and 
in order to credit its fabulous nonsense he would have 
us all believe that the knowledge of man will yet be so 
increased that we shall by-and-by be able to travel fifty 
miles an hour. Poor dotard.” 


CHAPTER XXIX. 
The Great Republic 


The United States of America, the “Everlasting Kingdom.”—“The 
Kingdom of God” taken from the Jews and converted to the 
“stone.’’—The government displaying the principles of God’s 
plan—lIt, a republic involving brotherhood of citizens—-The 
Decalogue.—“For all the law is fufilled in one word,” Brother- 
hood.—Equality before the law.——The Lord opposed to king- 
craft; and the union of church and state—Objected to king 
for the Jews.—The first promulgation of “Vox populi vox Dei.” 
—America’s palladium of liberty—Williams, Washington and 
the U. S. Senate on toleration—The conclusion: The United 
States is the kind of government the Lord prefers—The only 
people comparable to “the stone cut out.’—“Like a silent seed 
it grew into Empire.”’—Its monumental influence, and the 
pertinent statements of Daniel. The Savior not an earthly 
monarch.—Daniel’s dream of the four beasts—Jesus will not 
come as a temporal king—A republic alone consistent with 
man’s love to his fellow——Daniel’s explanation of the vision.— 
Sum: The Everlasting Kingdom would come with the ending 
act of the persecution—In all history, America alone fits the 
prophetic kingdom.—Daniel’s prophecy and transpired facts.— 
The greatness of the kingdom is given to the people—Top of 
the mountain—The inception of America, a refuge of the 
persecuted—‘“All nations shall flow into it” verified at the 
time fixed by Isaiah—A wonderful fulfillment. 





366. If you are in search of light—the true 
light—give what is here presented a careful, candid 
and critical consideration, as free as may be from ab- 
sorbed prejudice; for the object of this presentation is 
to show that prophecy fixes the United States of 
America as the “Everlasting Kingdom” “which shall 
never be destroyed:” and fixes that as a fact beyond 
peradventure; if you bear in mind what is hereinbefore 
presented. 


367. The Hebrew nation once possessed the spe- 
cial favor of heaven, which the Savior called ‘‘the king- 
dom of God’; and at the same time announced that 
that kingdom should be taken from them and given to 
a nation bringing forth the fruits of the ‘“‘stone’’ which 
he was using as a symbol. The symbolic stone of the 


THE GREAT REPUBLIC 225 


Hebrews was Jacob’s pillow which he set up as a 
pillar and annointed as the “House of God” (Sec. §1) ; 
and as the Savior’s prophecy, of this nation to whom 
this favor would be given, promises great blessings to 
it, no one can be indifferent to its identification. 


368. For that identification, in the absence of 
special revelation, a thinking man would search to find 
the character of the government whose constitution and 
system of laws was formulated by God, Himself, for 
His special people which then and for centuries con- 
stituted what the Savior afterwards called the kingdom 
of God; and then search among the other powers of 
earth to find one that displays the great fundamental 
principles thereof. With this rule as a guide let us 
search in earnest candor. 


369. God, Himself, has given to the world one 
and only one constitution and system of government. 
While it was intended for the Hebrews, and no one 
system is alike suitable for all peoples, nor for the same 
people for all time, in all details, at least, the fact that 
it established an e pluribus unum republic; and the 
further fact that when the Hebrews wanted to change 
the republic to a monarchy God signified his disap- 
proval; to which, if you add the views expressed by 
the Savior, the argument is significant. 


370. When God gave the law to the Hebrews, 
Israel was one nation with twelve divisions, tribes, col- 
onies, or states, the Levites remaining at large, and the 
two sons of Joseph having been adopted as Jacob’s 
sons, made the twelve tribes. But when the promised 
lands were being marked for distribution Moses gave 
to the half tribe of Manasseh lands “on the other side 
of Jordan”; thus making thirteen colonies or states. 
Each tribe had its Elders or Chiefs elected formally 
or by common consent; and it was to these that Moses 


22.6 THE GREAT REPUBLIC 


delivered the civil government; and this republic con- 
tinued for over four hundred years. It is at this day a 
wonder to America’s statesmen that so fair a republic 
was so long maintained by the people under the lim- 
ited light of that day. But when we think of the 
cause there is little occasion for further surprise; their 
law and religion involved the Fatherhood of God and 
the brotherhood of its citizens. 


371. The decalogue is a synopsis of the Hebrew 
law; and the Savior, quoting the first and second com- 
mandments, says: ‘On these two commandments: hang 
all of the law and the prophets.” See Matt. 22:37-40. 
The Hebrew lawyer, St. Paul, who read law with the 
great Lawyer, Gamaliel, gives the Jewish lawyer’s 
view: 

“For this, thou shalt not commit adultery, thou 
shalt not kill, thou shalt not steal, thou shalt not bear 
false witness, thou shalt not covet; and if there be any 
other commandment it is briefly comprehended in this 
saying, namely, Thou shalt love thy neighbor as thy- 
self. Rom. 13:9. And again: “For all the law is ful- 
filled in this one word, even in this, Thou shalt love 
thy neighbor as thyself.” Gal. 5:14. 


372. As equality before the law is love in gov- 
ernmental action, so far as the Israelites were able to 
apply correct principles of government, they main- 
tained a God-given republic, the law of which the 
Savior epitomized as the Fatherhood of God and the 
brotherhood of man, in other form of words. They 
could not have maintained an advanced and elaborate 
republic like the United States; but indeed no other 
people could, with the possible exception of Great 
Britain, even in this cultivated age. Moses and Wash- 
ington were the first presiding officers of the two 
great republics; and in each case the leader sought re- 


THE GREAT REPUBLIC 227 


tirement from the burden of office—the latter to estab- 
lish a principle by the weight of his example. 

373. When the Hebrew republic was changed 
to a kingdom it was at the request of the “elders,” 
but the Lord did not approve; and he did not approve 
of king-craft when he was here on earth. The political 
principles he expressed were announced in the aphor- 
isms, “My kingdom is not of this world”; and “Who- 
soever will be chief among you, let him be your serv- 
ant.”—Matt. 20:27. The second governmental maxim 
of our Savior is more elaborately recorded by St. 
Mark, who is thought to have received his information 
from Peter: “But Jesus called them unto Him and 
saith unto them: Ye know that they which are ac- 
counted to rule over the Gentiles exercise lordship over 
them; and ¢hetr great ones exercise authority upon 
them. But so it shall not be among you; whosoever 
will be great among you shall be your minister [a per- 
son attending upon a superior]; and whomsoever will 
be the chiefest, shall be servant of all.”—WMr. 10:42-44. 
If the state be kept independent of and separate from 
the church, and all officers be the servants of the peo- 
ple and elected by them, such country is and of neces- 
sity must be a republic; and only such could fill the 
Savior’s requirements. 

374. When the request of the “elders” for a 
change of government from a republic to a kingdom 
was presented by Samuel to the LORD, the LORD 
said, substantially: Let the people have it their way, 
unwise though it be; otherwise the sacred principle of 
self-government is violated. In part the words of the 
LORD: to Samuel were: 

“Hearken unto the voice of the people in all that 
they shall say unto thee, for they have not rejected 
thee but they have rejected ME that I should not rule 
over them.” 7 Sam. 8:7. 


228 VOX POPULI VOX DEI 





375. Therefore to change a republic recognizing 
the equality of its citizens before the law, although at 
the request of the people themselves, is to reject God 
and substitute a king. This announces that in State 
affairs vox populi vox Dei—in governmental matters 
the voice of the people is the voice of God—and that 
God’s preferred form of government is an e pluribus 
unum republic. God loves the world, and God knows 
that the sweetness of life and the power of growth lie 
in man’s liberty. From that day has liberty been 
dreamed of and speculated about; but never until Old 
Glory floated out in the breeze was liberty embodied 
in a great and enduring nation. The brotherhood of 
Man is the sumum bonum of the LORD’S earthly 
kingdom. 


376. America, populated by reformers of re- 
formers, held religious toleration as the palladium, the 
palla Deum of liberty. Roger Williams expressed 
the American sentiment of the early colonists when h 
said: ‘lal 

“The public or the magistrate may decide what is 
due from man to man, but when they attempt to pre- 
scribe a man’s duty to God, they are out of place, and 
there can be no safety; for it is clear that if the magis- 
trate has the power, he may decree one set of opinions 
or beliefs today and another tomorrow, as has been 
done in England by different kings and queens, and by 
the different Popes and councils in the Roman Church; 
so that belief would become a heap of confusion.” 
Bible Readings, 237. 


377. Washington, the great American leader in 
the greatest of all governmental reforms, said: 


“If I had any idea that the General Government 
was so administered that the liberty of conscience was 
endangered, I pray you be assured that no man would 


THE GREAT REPUBLIC 229 


be more willing to revise and alter that part of it, so 
as to avoid all religious persecutions. You can, with- 
out doubt, remember that I have often expressed my 
opinion that every man who conducts himself as a 
good citizen is accountable to God alone for his relig- 
ious faith, and should be protected in worshiping God 
according to the dictates of his own conscience.” Id. 


378. This principle, the Shechina of American 
political faith, yet remains and is well expressed in a 
late report of a United States Senate Committee on 
“Sunday Transportation of the Mails,” as follows: 


“Among all religious persecutions with which al- 
most every page of modern history is stained, no vic- 
tim ever suffered but for violation of what Govern- 
ment denominated the law of God. To prevent a sim- 
ilar train of evils in this country the constitution has 
withheld the power of defining the Divine law. It is 
a right reserved to each citizen. And while he respects 
the rights of others, he cannot be held amenable to 
any human tribunal for his conclusions. The commit- 
tee can discover no principle on which the claim of one 
should be respected more than the claim of the other, 
unless it be admitted that the consciences of the minor- 
ity are less sacred than those of the majority. Let the 
National Legislature once perform an act which in- 
volves a religious controversy, and it will have passed 
its legitimate bounds. The precedent will then be es- 
tablished and the foundation laid for the usurpation 
of the Divine prerogative in this country, which has 
been the desolating scourge of the fairest portions of 
the old world. Our constitution recognizes no other 
power than that of persuasion for enforcing religious 
observances.” Id. 


379. From these showings it clearly appears that 
the United States of America is the kind of government 


230 AMERICA THE STONE-MOUNTAIN 


the Lord prefers for man; and the opinion is ventured 
that the American people stand alone in that behalf. 
We have revelation on the subject. Let us turn on 
its light. The prophet’s first mention of the Ameri- 
can people is found in Dan. 2:34. 

“Thou sawest till that a stone [ Chris?’s Kingdom: 
Gen. 49:24; Ps. 118:22; Isa. 28:16; Secs. 57:54| was 
cut out without hands [by heavenly, nor earthly agen- 
cy|, which smote the image upon his feet that were of 
iron and clay [wnon of BES and state, Secs. 197, 
200 |, and break them to pieces.” 


380. The only people that could be compared 
to a stone cut out of a mountain by the good providence 
of God and not by the hands of dominating man, which 
stone grew into a mountain—the only little people that 
escaped from a great persecuting nation through the 
providence of God and against the will of the king to 
secure freedom of worship, as the use of “stone” as a 
metaphor makes certain, and that thereafter grew 
into a “mountain,” a great and mighty nation, were 
the Pilgrims and others escaping to America. There 
remains no hard-to-get-at-able vacant continent in 
which a stone could hereafter grow into a mountain, 
even were the scene not already closed. George Alfred 
Townsend, in ““The New World Compared With the 
Old,” at page 635, says: ‘Like a silent seed we 
grew into Empire.” The reader knows that when 
this stone had grown into a high hill approx- 
imating a mountain, that the balmy, aromatic 
breezes from it superinduced the French Revolu- 
tion through which the toes of the image were 
broken. (See Secs. 304-309.) The great evil element 
of the Papacy was its combination of church and state 
—its clay. (Sec. 236.) Through that clay, that com- 
bination of church and state, came persecutions; 
through persecutions came American toleration and 


AMERICA THE STONE-MOUNTAIN 231 


happiness; through the influence of American freedom 
the oppressed of France, first, and thereafter of most 
other countries, secured a better order of things. Were 
this verse all there were in Daniel’s prophecy we might 
yet know that it meant America. The subject is con- 
tinued in verses 44 and 45: 


“And in the days of these kings [| probably the ten 
kingdoms mentioned in 203], shall the God of heaven 
set up a kingdom, which shall never be destroyed; and 
the kingdom shall not be left to other people; but it 
shall brake in pieces and consume all these kingdoms, 
and it shall stand forever. For as much as thou saw- 
est that the stone was cut out of the mountain without 
hands, and that it brake in pieces the iron, the brass, 
the clay, the silver and the gold; the great God hath 
made known to the king what shall come to pass here- 
after.” 


381. Daniel said to Nebuchadnezzer, “the God 
of heaven hath given thee a kingdom.” This we can 
all read without resort to the supernatural. Is there 
more occasion for that resort if the name of the ruler 
be omitted? Or if it be said that a particular govern- 
ment shall never be destroyed? Yet there be those who, 
upon reading verse 44, above quoted, at once drop into 
the ancient error of the Jews that the Messiah, at his 
coming, will restore the Kingdom of Israel, and will 
rule as an earthly monarch, notwithstanding the two 
plain statements of the Savior: That his kingdom was 
not of this world; and that, the kingdom of God—the 
special favor of heaven such as Israel so long possessed 
—would be taken from the Jews and given to a better 
nation—a nation that better promotes the good of the 
people and brings forth the fruits of the stone: The 
Fatherhood of God and the brotherhood of man. These 
Bibliographers amend the scriptures to read, ““My king- 
dom is not of this world this first time I am on earth; 


232 AMERICA FITS DESCRIPTION 


but I will come again after many hundreds of years 
with my mind changed; and I will then be your king, 
and I will destroy all other nations; and I will abso- 
lutely rule you and all the earth.” 


382. Certainly America peculiarly fits the de- 
scription, ‘It shall not be left to other people,” as the 
Chaldees had been forced to leave their government 
to the Medo-Persians; and they to the Greeks; and they 
to the “four”; and they to the Romans; and they to 
the ten nations. The little “stone”—the American 
Colonies—‘‘took the kingdom”’ by force at the precise 
time pointed out by the prophetic vision, and “grew 
into a mountain’”—the most powerful of nations; and 
the whole earth is already filled with a prudent respect 
for its power, and admiration for the Christian spirit 
displayed in its foreign relations, and has been marvel- 
ously influenced by its example. No other incident in 
the world’s history could be made to even remotely re- 
semble this horoscope of America’s birth. It accords 
too, with the prophecy of the Savior: 


“Immediately after the tribulation of those days 
shall the sun be darkened and the moon shall not give 
her light.” Matt. 24:29. 


383. In this quotation, which is part of the 
Lord’s great prophecy, if He refers to the religious per- 
secutions by the Pope, they had practically ceased six- 
teen years before the appearance of the first sign men- 
tioned, which was to occur “immediately after the 
tribulations of those days’; still the Pontiff was yet 
an earthly ruler. But if the prophecy is a highly figur- 
ative statement of the American Revolution and the 
coming of the “Everlasting Nation,” then—Charles- 
ton surrendered to the British on the 12th of May, 
1780, and the South was practically given over to 
Cornwallis; while in the North nothing was being done; 


JESUS’ PROPHECY 233 


and America’s tribulation was severe. If heaven de- 
sired to record its sympathy for the great cause of man’s 
freedom, it placed a monument on the cycle of time the 
seventh day thereafter when the sun was darkened and 
the moon gave not her light. That was the darkest day 
in American history, figuratively and actually. What- 
ever the cause, the prophetic darkness occurred in 
America; just as only the faithful ones in the East 
were given to see the Star of Bethlehem. It is a fact 
that this defeat of Gates at Charleston caused him to 
be superseded by Nathaniel Green, whose wonderful 
strategic movements, combined with those of Wash- 
ington, at once commenced, and from Sarah Dillard’s 
tide continuously led up to the surrender of Cornwallis 
and the recognition of American Independence.—The 
darkest hour was just before day. 

384. In chapter 7 is recorded Daniel’s dream of 
the four beasts. The symbols through which the pre- 
dictions were presented to the prophet were not in- 
tended to be fully understood by him. He was dumb- 
founded by their ominous appearance; but he could not 
refrain from cogitating about them, and was impelled 
to record them as they appeared to him. Now that the 
facts have transpired, we can understand many of the 
prophetic statements of which the medium of transmis- 
sion evidently had no conception; nor was it intended 
that they should be comprehended by anyone until after 
some centuries, as demonstrated by the later direction 
to. Daniel to “shut up the words and seal the book even 
to the time of the end” when “knowledge should be 
increased,”’ probably by the transpired facts. We are, 
or ought to be, particularly interested; for the monu- 
mental facts of that vision pertain to our own country. 
The record is in Dan. 7: 


“g. I beheld till the thrones were cast down [the 
absolutism of Britain, Secs. 383, 393; of France, Secs. 


234. JESUS’ PROPHECY 


304-310; others, Secs. 392 ad fin.| And the Ancient 
of Days did sit, whose garment was white as snow, and 
the hair of his head like pure wool [Sec. 56] ; his throne 
was like the fiery flames, and his wheels [thrones in 
Daniel’s day were on wheels] as burning fire. 

10. A fiery stream issued and came forth from 
before him [Secs. 39, 40], and ten thousand times ten 
thousand stood before him; the judgment was set, and — 
the books were opened. 

11. I beheld then because of the voice of the 
great words which the horn spake [the ego-blowvi- 
ation of the Pope, 237-241]; I beheld until the beast 
was slain [Pope deprived of political power by Na- 
poleon], and his body destroyed [his dominion an- 
nexed to France| and given to the burning flame [in 
Mithraic metaphor, diffused and absorbed by the in- 
visible spirit, 39; and this occurred when Victor Eman- 
uel assumed all political power]. 

12. As concerning the rest of the beasts, they 
had their dominion taken away; yet their lives were 
prolonged for a season and time. [The Jews, Chaldees 
and Arabs had six seasons. If a season means 60 
years, then add 420 to A. D. 1870 and reach A. D. 
2290 for its determination. | 

13. I saw in the night visions, and behold, one 
like the Son of Man came with the clouds of heaven 
[the superintending and protecting power of Deity] 
and came to the Ancient of Days, and they brought 
him near before him. 

14. And there was given him dominion, and 
glory, and a kingdom, that all people, nations, and 
languages, should serve him; and his dominion is an 
everlasting dominion, which shall not be destroyed.” 


385. The Jews understood the expression “the 
Son of Man,” as we do, to mean the Messiah; but they 


QUEER PROPHECIES FULFILLED 235 


attempted to interpret what Daniel could not under- 
stand, and construed verses 13 and 14 to mean that 
the Messiah would restore the veritable Kingdom of 
Israel and would personally rule as an earthly king. 
The Jews wanted a king to control them; but it is not 
so with us. If Christ were the king the government 
would be absolute, except we be joint heirs with our 
elder brother and all of us be kings, as in free America. 
If man may not govern himself, his brotherhood has 
departed or has not yet arrived. Clearly any other 
government than a republic is inconsistent with the 
enunciated principle that love of man to man is the 
same in essence as love to God. It involves the equal- 
ity of man before the law; the betterment of man’s 
condition; his elevation to a higher place of worth, 
morally, mentally and physically. All this is best at- 
tained by his exercising all the functions of self-con- 
trol, which includes his government, of course. If he 
is to remain a child in governmental matters, with 
Christ, himself, as absolute ruler and law maker, he 
then would have a perfect king; but his development 
into a self-reliant, self-controlling, perfect man is 
sapped; for until he exercises the governing power he 
remains a minor child in state affairs. 


386. Daniel gives the following explanation of 
the preceding verses: 

“15. I, Daniel, was grieved in my spirit in the 
midst of my body, and the vision of my head troubled 
me. 

16. JI came near to one of them that stood by, 
and asked him the truth of all this. So he told me, 
and made me know the interpretation of the things. 

17. These great beasts, which are four, are four 
kings [kingdoms], which shall arise out of the earth 
[ Babylon, Medo-Persian, Greece, and Rome]. 


236 QUEER PROPHECIES FULFILLED 





18. But the saints of the Most High shall take 
the kingdom, and possess the kingdom forever, even 
forever and ever. 

[ Verses 19 and 20 are inquiries about the Roman 
Empire, the ten kingdoms and the Roman Church- 
State. | 

21, 22. I beheld, and the same horn [the Pa- 
pacy, 251] made war with the saints, and prevailed 
against them until the Ancient of Days came, and 
judgment was given to the saints of the Most High; 
and the time came that the saints [“Ihem that are 
sanctified in Christ Jesus called to be saints.’—r Cor. 
Z:2]| possessed the kingdom. 

387. This fixes the fact that the persecutions by 
the Papacy would continue until the Ancient of Days 
gave judgment in favor of the Christian people favored 
of heaven; and proceeding therefrom, these Christian 
people would take the kingdom as soon as might be; 
and thereafter would possess the kingdom; and noth- 
ing is clearer than that the Everlasting Kingdom would 
come with the ending act of the persecution. Now for 
the facts of History: The Popes commenced active per- 
secution of all Christian people “who denied Apostolic | 
Succession and who possessed the inflexible zeal of 
freedom,” in the twelfth century, which was continued 
by them and the Catholic nations until the French 
were expelled from America in 1763 (Secs. 285-291) ; 
at which time Pompadour, the King’s mistress, was in 
a row with the Jesuits of France, and they were sup- 
pressed in the French territory; followed by Spain in 
1767, with circumstances of great severity; and by 
the minor Bourbon courts of Naples, Parma and Mo- 
dena. July 21, 1773, Pope Clement xiv—Ganganelli 
suppressed the society in all the states in Christen- 
dom, inspired to believe that he was thereby signing 
his own death sentence (Govani, vii, P. 41). The 


THE POPE TO OPPRESS 227 


cleansing of the sanctuary in 1763 was the end of relig- 
ious persecutions. Thereafter the persecuting powers 
were kept busily engaged in efforts to protect them- 
selves until liberty outgrew their ability in that behalf. 


388. Verse 14, of Chapter 7, seems to trend in 
the direction held by the Jews; and many Christians 
look for that time to come in the Jewish view; but 
nothing is clearer in Daniel’s prophecies than that the 
Everlasting Kingdom which the saints were to take and 
possess forever was to be established about the time of 
the end of the persecutions by the Church-State Power. 
With the facts all having transpired, we can now see 
that Daniel says: That the Pilgrims, the stone, were 
to be Providentially cut out from England, and grow 
into an influence that would produce the French Revo- 
lution that would break the strength of the Papal 
Power; and finally, through the American liberty senti- 
ment the arch-despotism of the world would be blown 
away; the final act of which occurred in 1870, under 
the leadership of Victor Emanuel, when a constitu- 
tional monarchy assumed control of the affairs of 
Italy; for there are no more nations on earth to which 
that prophecy could ever be likened. The time has 
passed. The prophecy fits the times, occasions and 
peoples herein mentioned, circumstantially; but it fits 
no other in the history of the world. 


389. When we read ‘“‘The Lord reigneth; let 
the earth rejoice,” we rejoice; but we may not know 
how the powers of heaven are distributed. We know 
that in all the religions of earth God, the Son, who was 
slain and rose again, became the guide and ruler of the 
affairs of men; and the Savior told us that the favor 
of heaven, which he denominated “the kingdom of 
God,” would be “taken from the Jews and given to a 
nation bringing forth the fruits” of the stone, which, 


238 AMERICA A REFUGE 


in the light of Daniel’s prophecies, and the transpired 
facts, was to be and is the United States of America. 


“And the kingdom and dominion, and the great- 


ness of the kingdom under the whole heaven, shall be 
given to the people of the saints of the Most High, 
whose kingdom is an everlasting kingdom, and all 
dominions shall serve and obey him.”—Dan. 7:27. In 
“The Anglo-American Alliance in Prophecy,” the Rev. 
Dr. M. L. Streator approvingly quoted Dr. Robert 
Young’s translation of this passage as reading: ‘““The 
Kingdom, and the dominion, even the greatness of the 
kingdom under the whole heavens, is given to the 
people.” 
390. Isaiah says: 


“And it shall come to pass in the last days, that 
the mountain of the LORD’S [JEUE’s — Jesus’ | 
house shall be established in the top of the mountains, 
and shall be exalted above the hills; and all nations 
shall flow into it.” 


391. This seems especially to refer to the Amer- 
ican Colonies and the United States. It is reasonably 
certain that the two prophets mean the same thing by 
the use of the same terms. The “‘time of the end” of 
Daniel, has been shown to be about the time of the 
formation of the American government; and Isaiah’s 
“last days’ probably mean the same. The “LORD?’s 
house”? means not four walls, but a place of worship, 
as clearly appears from Jacob’s dedication. (Sec. 51.) 
On the highest hills, in the ancient mysteries, was the 
usual place of their symbolic worship, that the mystics 
might be free from the cowans and eavesdroppers and 
other evil disposed persons; and if there be a top of the 
mountains exalted above the hills of this earth, past or 
present, that place is certainly free America. Assured- 
ly the LORD’S church was established in the American 


oe 


AMERICA A REFUGE 239 


Colonies and Nation, and can now be established here; 
and it was and is and will be protected. America had 
its inception as a refuge for the persecuted for Christ’s 
sake; and as a home for the good and true since the 
landing of the Mayflower, to use the metaphorical 
language of the mystics, it has been and is on the top 
of the mountain, and the glorious outlook has been 
lighter and brighter as the years rolled. There has 
been from the first freedom-hunters’ arrival an influx 
of liberty-loving, God-loving, man-loving people up to 
this date, and still they come. All nations flow into 
it, and commenced to flow about the time pointed out 
by Isaiah; and certainly it is now, as a nation, a moun- 
tain among mountains and above the hills, if not al- 
ready even more exalted; and the LORD’s house, if 
the prophet meant the Church, can point to the signifi- 
cant fact that of the thirty-five millions of Sunday- 
school children in the world, thirteen millions of them 
are in the United States; and if the prophet meant the 
worshipful orders, also, -by his use of Essenean symbol- 
ism; of the probable successor of that Order, over two- 
thirds of its world-membership is in the United States; 
and other good institutions are in like proportion. If 
it be, as it seems, that Isaiah referred to America, here 
has been and is a wonderful fulfillment of this won- 
derful prophecy. 


CHAPTER XXX. 


American Influence 


The absolutism and oppression of the ten kingdoms broken to 
pieces and blown away through American influence—From 
the annointing of Saul to the spread of Old Glory the world 
was governed by “Divine Right.”—Great Britain born again 
within fifty years after Washington’s inauguration—France, 
looking upon America, flowed into revolution repeated, and 
arose a republic—Germany, after vicissitudes, with America as 
an object lesson, has a federal constitution in marked imitation. 
—Austria-Hungary has eniranchised her masses—/taly, the 
home of oppression, awakened by America, found the intended 
death-knell of liberty to be the tocsin that called to better 
things.—Switzerland, commencing in 1830, has made marked 
improvement.—Denmark, an absolute monarchy prior to the 
general upheaval of 1830-31, is now in the freedom’s forefront 
of Europe—Sweden and Norway, since 1809, has had a lib- 
eral constitutional monarchy.—Belgium would have been a 
republic after the upheaval of 1830, but the Congress of Lon- 
don would only permit a constitutional monarchy—Spain fell 
on the stone—The New World, more influenced by America. 
—The English colonists were liberty seekers—AI] others were 
without voice-—The Independence of the Great Republic was 
soon felt and followed by one after another of the provinces, 
including the Australasian and other colonies of Great Britain. 


—Finally: When a nation exemplifies brotherhood its influence - 


must “break to pieces and consume” surrounding absolutisms. 


—Liberty of conscience settled America.—Its Star of Bethle- - 


hem.—The Declaration of Independence announced the Com- 
forter—The Emancipation Proclamation—Glory to God. 


“And then shall the wicked [the oppressors] be 
revealed whom the Lord shall consume with the spirit 
of his mouth, and shall destroy with the brightness of 
his coming.” 2 Thes. 2:8. 

‘ok > Tt shall brake in places and consume all 
these kingdoms and it shall stand forever.” Dan. 2:44. 


392. If we have read aright it is the absolutism 
and oppression of “‘these kingdoms’ that the Great Re- 
public will break up and consume. Much of that has 
already been accomplished; the world’s great improve- 


ment in that respect being easily traceable to the influ- — 


ence of America’s freedom, prosperity and happiness. 


ve 


a 


AMERICAN INFLUENCE 241 





These ten kingdoms, according to the prophecy, came 
up before the Papacy became a kingdom and were 
therefore evidently the people who were most instru- 
mental in breaking up the Roman Empire, to-wit: The 
Huns, Ostrogoths, Visigoths, Franks, Vandals, Suevi, 
Burgundians, Heruli, Anglo-Saxons, and Lombards. 
As they have not all had continuous succession, “all 
these kingdoms” now are therefore necessarily what 
remain intact, and the successors, if there be -any, of 
those that were “pulled up by the roots’’ prior to the 
“Everlasting Kingdom” of the Prophet. The Church- 
State of Rome, in its early days, directly and indirectly, 
utterly extinguished, ‘“‘pulled up by the roots,” the Os- 
trogoths and Lombards. Of the others: The Huns re- 
main in Hungary, Roumania, Maldavia and Walla- 
chia; the Visigoths, in Andalusia, Sardinia, Corsica, 
Sicily, the Balearics and Spain; the Franks, in France; 
the Vandals, such as were not used up in Justinian’s 
armies as conscripts, escaped into Scandinavia and Ger- 
many; the Suevi, in Switzerland, and Swabia in Ger- 
many; the Burgundians in Germany and West Swit- 
zerland; and the Anglo-Saxons in England. The Lom- 
bards took refuge in Austria and Northern Italy; and 
the Ostrogoths were scattered among the Huns, Van- 
dals, Burgundians, Franks and Heruli. 


393. From the day that Samuel annointed Saul 
as king of the Hebrews to the day when the American 
Republic was placed on the liberty stone—on the equal- 
ity of man with every other man a sovereign—the 
world has been governed by the “divine right of kings,” 
and other oppressions. Never before had a nation 
placed itself on the solid foundation of universal sov- 
ereignty. The kingdoms of the ancients were despot- 
isms; and their miscalled republics were oligarchies; 
and this condition continued until the American “‘peo- 
ple took the kingdom” from Great Britain, and after 


242 THE GREAT REPUBLIC AND BRITAIN 





the war of 1812 “Possessed” the governing power un- 
questioned. In all other nations of the Earth the 
masses had no voice, and must bow their necks or have 
them broken. In the best of them— 


GREAT BRITAIN 


the king ruled by “Divine Right,” and the hereditary 
Lords made and repealed the laws for the kingdom, 
with just enough of exceptions to prove the rule. My 
Lord sat in the Upper House, and from his estate ap- 
pointed his man to a seat in the lower house. But 
when the English people saw their American cousins 
prosperous and happy in well governing themselves, 
they demanded and secured the right to control their 
own country within fifty years of the inauguration of 
Washington; and the House of Parliament today is 
the governing power of the Empire and represents so 
many human beings; not so many pounds sterling. 
The Premier signs for the Sovereign, and he must va- 
cate his office for one of the majority should the peo- 
ple’s House vote “‘lack of confidence.” 


FRANCE. 


394. We cannot accurately measure the effect 
of the influence of one man or one act. A youth in- 
spired with the Fatherhood of God and the brotherhood 
of man came to America to advance the cause of lib- 
erty. Upon the declaration of war between France and 
England he returned to France, was enthusiastically re- 
ceived, then returned to America where he remained 
until manhood was crowned. The French people, 
groaning under the despotism of the four Louises, 
looked upon the prosperity and happiness of the Ameri- 
can people; and, longing to possess the comforts of 
freedom, flowed into a revolution which under differ- 


INFLUENCE OVER GERMANY 243 





ent phases repeated itself. On the ruins of the last 
French Empire arose the French Republic of today, 
based on equal rights and universal suffrage. 


GERMANY. 


. The German Confederation was formed on 
the downfall of Napoleon in 1815, with a diet elected, 
not by the people, but by the governments represented. 
Austria presided. In 1870 the Empire was restored 
with the King of Prussia as Emperor. “Federal exe- 
cution” of the laws of the Empire was decreed in 1866. 
A war with Austria came and so weakened that Em- 
peror that he was forced to concede a liberal constitu- 
tion to his people. A good effect in the same line was 
produced in Germany. The Franco-Prussian war led 
to the reorganization of Germany; and, says George 
William Moore, ‘The conquering king sought to unite 
all Germany under one flag, but he was too wise to sup- 
pose that a great and intelligent nation like Ger- 
many, with America before its eyes as an object les- 
son, would be ruled as a despotism or an oligarchy. 
And when in the halls of Versailles he proclaimed the 
German Empire, he placed it on the solid foundation 
of an enfranchised people. Today our Federal Con- 
stitution can be read in every line of the Constitution 
of the German Empire.” 


AUSTRIA-HUNGARY. 


396. In 1866 the Emperor of Austria, after the 
fatal field of Sadowa, was forced to enfranchise the 
Masses, making them paramount in legislation. 


ITALY. 


397. In 1848 “‘Austrian (the Pope’s right hand) 
troops exercised a crushing tyranny, and from time to 


244. ITALY AND SWITZERLAND BENEFIT 


time Europe shuddered at the recital of the dark cruel- 
ties practiced in the dungeons of Naples and Rome.” — 
Int. Cyc. Then came disjointed efforts for liberty, 
each time crushed back until after the Ecumenical 
Council decreed the infallibility of the Pope. Because 
America, as an object lesson, had awakened all men, 
somewhat, to the dignity of manhood with its invari- 
able accompaniment, “‘the inflexible zeal of freedom,” 
that which was intended as the death-knell of liberty 
was in fact the tocsin that called to battle for human 
rights, the battle that made the French Republic at 
the close of the Franco-Prussian war, at which time 
Italy emerged with a Constitution whose fundamental 
principles were copied from the American Federal sys- 
tem. 


SWITZERLAND. 


398. After the great European upheaval of 
1830, efforts for relief were spasmodically made in 
Switzerland for better conditions. The constitution of 
1874 transferred much power from the cantons to the 
federal body. In 1888 Germany tried to interfere with 
the Swiss system, but ‘‘because of the moral support 
given to Switzerland by other governments the Ger- 
man foreign office adopted a more conciliary atti- 
tude.” —Int. Cyc. By the constitution of 1848 the leg- 
islative body consists of two houses elected by the 
people, and the executive consists of seven men selected 
by the legislature. 


DENMARK. 


399. From the day that the Kimri were over- 
powered by the Visigoth pirate Odin, to the French 
revolution and general upheaval of 1830-31, with 
slight intervals, the crown was dominium absolutum. 
The improvement of 1831 was greatly advanced in 
1849, when the new constitution was based on the 


SPAIN FELL ON THIS STONE 245 





most liberal principles. Universal suffrage prevails, 
and a council of administration, of which the king 1s 
president, is accountable to the rigsdag. The Inter- 
national Cyclopaedia says: “The degree of political 
and social freedom enjoyed by the nation is now per- 
haps as high as is to be found in any country in 
Europe.” 


SWEDEN AND NORWAY. 


400. Since 1809 Sweden and Norway has had a 
constitutional monarchy with a diet, having govern- 
mental supervision, composed of two houses both elect- 
ed by the people by ballot. 


BELGIUM. 


401. After the fall of Napoleon Bonaparte, 
Belgium was united to Holland. After the French 
revolution of 1830, an effort was made to establish a 
republic; but the Congress of London was willing to 
recognize the independence of Belgium as a constitu- 
tional monarchy; and the people accepted that form 
of government for the sake of independence and peace. 
It has an elective legislative body of two houses. 


SPAIN. 


402. Spain “fell on this stone and was broken.” 


THE NEW WORLD. 


403. The influence of the Great Republic has 
been still greater in the Western World, and on West 
to the East again, including Hawaii, Australasia and 
Japan; and possibly China should be added. 


404. Cotemporaneous with the landing of the 
Pilgrims and other English colonists in America, immi- 
grations were active from other European sovereign- 


246 THE MARCH OF LIBERTY 


ties, and dotted the three Americas with several prov- 
inces. The English people left their homes and 
kindreds in search of civil and religious liberty. Their 
inherent impulse, “the inflexible zeal of freedom,” of 
the blood made them strong for every good purpose; 
and they—these English colonies—grew into the Great 
Republic. There grew but one. At the time of its 
organization as the agent of heaven to teach the world 
the blessings of freedom and self-government, all the 
other peoples were like the wild beasts of the forests, 
totally without voice in the laws that controlled them. 
Except for the room-freedom from the nature of their 
surroundings they were governed with greater and more 
grinding gyves than were their helpless brothers in the 
absolutisms of their home governments. At times 
vast districts were sold and delivered by one sovereign 
to another in payment of war debts, loans or other fay- 
ors received, the transfers including the peoples along 
with the said wild beasts and with no more consulta- 
tion or consent. 


405. Upon the acknowledgment of the inde- 
pendence of the United States, its influence was soon 
felt in outside America to such an extent that one after 
another of the provinces broke away from their own- 
ers, established governments in imitation of the United 
States and grew towards better things. Brazil was the 
last to become a free republic, with universal suffrage. 
Today the domination of European governments over 
American Colonies is at an end; except the British 
colonies, and they were soon granted home rule with 
the liberties and privileges enjoyed by the people of 
the first and now the Great Republic, except in the 
matter of selecting their chief executive, and their- 
powers are less extensive than those of our President. 
Not stopping here, the good effect of American influ- 
ence, after strict trial had demonstrated freedom’s mer- 


LIBERTY LIGHTING THE WORLD 247 


its, the same sacred rights were extended by Great 
Britain to her Australasian and other colonies. 


LIBERTY LIGHTING THE WORLD. 


406. FINALLY: An unrestricted construction 
of Daniel, Isaiah and the other scriptures, warrants the 
conclusion that before the tribunals of earth, as before 
the throne of God, every man should be lord of his 
own conscience, and enjoy the equal rights and privi- 
leges of every other man. No other view is consist- 
ent with man’s love of his fellow man. When a 
state or nation exemplifies this principle its influence 
must “‘break to pieces and consume” the absolutisms 
of the surrounding world; for if the oppressions are not 
modified by the rulers, the masses, influenced by the 
blessed example, will revolutionize, as shown in 
France, out of which, in time, will spring a better civ- 
ilization and government. The world-blessing in- 
fluence of America is actively profound. 


407. Liberty of conscience prompted the settle- 
ment of America. Liberty shone out, as the star of 
Bethlehem, and guided the Pilgrims to the place 
where the Savior could be found, and they could wor- 
ship and live. That celestial light was brighter in the 
Declaration of Independence than ever before shone 
in the history of the world; for it announced the ar- 
tival of the Comforter; and in the Emancipation Proc- 
lamation it appeared that the Almighty had written in 
letters of living light on the front of His throne: 


“THE FATHERHOOD OF GOD AND THE 
BROTHERHOOD OF MAN.” 








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